Documente Academic
Documente Profesional
Documente Cultură
13
".:-.be:.'3 of the Church,
r, 13 66-0^4-314
e Church.,
O PUBLIC LIBRARY
THE FATHERS
OF THE CHURCH
A NEW TRANSLATION
VOLUME 13
A NEW TRANSLATION
Founded by
LUDWIG SCHOPP
EDITORIAL BOARD
LE TTERS
VOLUME I (1-185)
Translated by
SISTER AGNES CLARE WAY, C.D.P.
with notes by
ROY J. DEFERRARI
Censor Librorum
IMPRIMATUR:
The Nihil obstat and Imprimatur are official declarations that a book or
Copyright 1951 by
Reprinted 1965
CONTENTS
Page
*
Italicized numbers indicate the older order of the Letters, as distinguished
from the Benedictine order which has been followed.
Letters
VI
Letters Page
vn
Letters
V1H
Letters
page
IX
Letters
271
31 (582). To Olyrapius
32 (315). To Abramfus, Bishop of Batnae 273
Bishop 319
162 (258). To Eusebius, Bishop of Sanaosata 321
163 (378). To Count Jovinus 322
164 (338). To Ascholius, Bishop of Thessalonica ... 323
165 (339). To Ascholius, Bishop of Thessalonica ... 326
166 (251). To Eusebius, Bishop of Samosata .... 327
167 (252). To Eusebius, Bishop of Samosata 329
168 (269). To Antiochus the Presbyter, a Nephew of
XI
INTRODUCTION
xiii
xiv SAINT BASIL
qualities he attributed to
the heartily approved book written
2 CL Letter 135.
3 Cf. Sister Agnes Clare Way, The Language and Style of the Letters
of St. Basil (Washington, B.C. 1927) 176-204.
4 Cf. Letter 1.
5 Cf. Letter 2.
6 Cf. Letter 32, et passim.
7 Cf. Letter 44.
8 Cf. Letters 136 and 138.
INTRODUCTION XV
J.
P Migne, S P. N. Basilii Opera Omnia (Patwlogia Graeca 32,
Pans 1886).
London 19264934) .
Secondary Works:
J. Bessieres,
'La Tradition manuscrite de la correspondance de Saint
Journal of Theological Studies 21 (1919) also separately
Basile,' ;
XVlU
LETTERS
1-185
Translated
by
with notes by
HOUGH had
some time been disheartened by
I for
what men call Fortune, which has
the malice of
always put some obstacle in the way of our meet-
ing, you cheered and consoled me mightily by your letter.
As it chanced, I was already pondering the question of
whether or not there is any truth in the popular saying that
a certain Necessity or Fate controls our affairs, both great
and small; that we in ourselves are masters of nothing; or,
at any rate, that a sort of chance directs the lives of men.
You will readily pardon these reflections when you learn the
causes which provoked them.
Disdaining all things there, I left Athens, drawn by the
renown of your philosophy. The city on the Hellespont 2 I
3
passed by as no Odysseus ever avoided the songs of the Sirens.
And admiring Asia, I hurried on toward the mother-city, 4
set in the midst of her splendors. Many varied and unexpected
obstacles beset my path from the moment I reached the
fatherland, where I sought but did not find you, the object of
my search. For, I seemed fated either to be ill and for this
reason to miss you or to be prevented from setting out with
you for the East. And when at length, after innumerable
1 From St. Basil's own letter infer that this Eustathius was an
we may
itinerant pagan philosopher. Basil left Athens in 356, but on
As. St.
5 Odyssey 4.483.
6 In the Punjab. Cf. Sophocles, Ajax 700.
7 Logioteti a Byzantine title of address used by St. Basil for laymen only.
LETTERS 5
1
2. Basil to Gregory
not busied with the affairs of men, nor the eyes looking around
at fair complexions and graceful forms, nor the ears lessening
the harmony of the soul by listening to melodies made for
but also open before us the lives of the blessed handed down
in writing as living images for our imitation of life spent
in quest of God.
a continual practice of that virtue in
Accordingly, by
which he perceives himself deficient, each one
finds, just as
3 Cf 2 Sam 11-12I he
prophet Nathan, by piesenting for judgment a
feigned cume of
adultery and muidcr, induced Daud, \\ho had com-
mitted adultery with Bethsabee and then had Unas, he* husband, slam,
to pronounce sentence against himself.
4 The mark of the old pagan philosophers. Cf. Aristophanes, Birds 1282;
they were dirty, they were like Socrates."
LETTERS 1 1
night just this one is devoted to the body, the remaining hours
to be wholly occupied by the ascetic in the activities of the
mind.
Sleep should be light and easily broken, a natural con*
sequence of the meagreness of the diet, and it should be
deliberately interrupted for meditations on lofty subjects. For,
to be overcome by a deep torpor, with the limbs relaxed, and
3. To Candidianus 1
4. To Olympius 1
What
are you doing, O
wondrous man, driving my loved 2
4 Rep. 6.10.
water from a well to earn money for his living and for his
teachers
5
fees, And never did he cease admiring Diogenes,
who, aspiring to be content with the gifts of nature alone,
threw away even his drinking cup as soon as he had learned
from a boy how to bend over and drink from his hollowed
hands. In these and similar words would you be censured by
my companion Poverty, driven out with your magnificent
gifts. And she might also add some such threat as this: 'If
1
5. A Letter of Condolence to Nectarius
3 Cleanthes was also called Phreantlus, 'one who draws from a well.
Cf. Val. Max. III. 7: Sen., /?.
44.
Now, even if your son has finished his course more quickly,
we still shall go the same way. Only, may God grant
all
1
6. A Letter of Condolence to the Wife of Nectarius
2
I had thought maintain silence toward your Modesty,
to
was not right for me to omit my duty. I know how deep are
1
Accompanies Letter 5.
2 Ko$mi6tetaa title of addiess used frequently b> St. Basil foi both
life, for we have learned from the Gospel that not even a
5
sparrow falls without the will of the Father. Consequently,
whatever has come to pass has happened by the will of Him
who created us. And who has withstood the will of God?
Let us what has befallen us; for we do not improve
accept
our-
our lot unwillingly, but, rather, destroy
by bearing it
the bonds of the flesh, although it was by fire and sword and
most cruel tortures. Accordingly, she was adjudged glorious
in the sight of God and worthy of renown among men. Great
is the suffering, I do admit, but great also are the rewards
reserved by the Lord for those who endure.
When you became a mother, and seeing your son gave
thanks to God, you realized fully that you, a mortal mother,
had given birth to a mortal child. What wonder, then, if
this mortal son, subject to death, has died 7 But the untirne-
liness of his death grieves us. Yet, that this is not a timely
1
7. To His Companion, Gregory
to serve perfectly
is deficient, and the tongue more so than the thought, what
ought we to have expected in regard to our utterances except
criticism for poverty of words? For this reason it really was
not possible to pass over your question in silence. For, there
danger of disloyalty to Him in not really answering those
is
I have
frequently wondered at your affection toward us,
and your marks of deference to our insignificance,
petty and
weak as we are, and possessed, probably, of so few lovable
qualities. For,\ou encourage us with your words, mention-
ing our friendship and our fatherland as though trying, by
an appeal to my patriotism, to induce a
fugitive to return to
you once more. I indeed admit that I have become a fugitive,
nor would I den\ it; but now, since you desire, you may
learn the cause.
First of all, then, bewildered at the time by the unforeseen
J
event, as men are who
are suddenly terrified by unexpected
confusions, I could not control my reason, but I fled the
5
He who has always existed at one time did not exist, and
that He, who by nature and from all eternity was Father,
was made a father, and that the Holy Spirit is not eternal,
is clearly a Philistine? Is he not
he not one who bewitches the
sheep of our patriarch, that they may not drink from the
6
water which springs up unto life everlasting, but may
pure
3 Cf. Acts 9.15.
4 The cityin which St. Basil stayed was probably Nazianzus, the
home ofhis friend Gregory, or more exactly the suburb Carbala or
estate was situated.
Caprales (modern Gelvere) where Gregory's
,
5 The Arian formula is: 'There was a time when he was not.'
6 Cf. John 4 14.
LETTERS 23
7
draw down upon themselves the saying of the Prophet:
'They have forsaken me, the fountain of living water, and
have digged to themselves cisterns, broken cisterns, that can
hold no water'? For, they should confess that the Father is
God, the Son is God, and the Holy Spirit is God, as the divine
Word teaches, and as they who have pondered it more deeply
have taught.
To those who insolently charge us with the doctrine of
three gods, let thisbe said: that we confess one God, not in
number, but in nature. Now, everything which is said to be
one in number is not one in reality and simple in nature.
But, God is universally confessed to be simple and uncom-
pounded. Therefore, God is not one in number. What I mean
is this. We say that the universe number, but not
is one in
one in nature, nor is it
something simple. For we divide it
into the elements out of which it was formed, into fire, water,
well, the first are so called because of grace, but the latter
are so called falsely. And God alone is God in substance.
3
Moreover, whenever I say 'alone I affirm that the sub-
stance of God
holy and uncreated. The word 'alone is
is
5
16
as when David says: 'Man's days are as For in this
grass.'
case he does not mean some particular man, but human
nature in general. Now, every man is short-lived and mortal.
And so we
consider that the following statements were made
17
concerning the divine nature: 'Who alone has immortality,'
518
and 'To the only wise God, and, 'No one is good but God
19
only/ for the [heis] there signifies the same
word 'one'
5
13 Ps. 95.5.
14 Cf. 2 Cor. 12.4: 'That he was caught up into paradise and heard secret
words that man may not repeat.' The first part of St. Basil's quota-
tion differs markedly from our version of the New Testament. He
adds 'alone* and substitutes 'into the third heaven' for 'into paradise.'
15 Ie., by metonymy.
16 Ps. 102.15.
17 Tim. 6.16.
18 Rom. 16.27.
19 Luke 18.19.
20 Job 9.8.
21 Cf. Deut. 6.13. St Basil has substituted proskun&eis (adore) for
are not gods, are falsely so called. The following are examples :
The Lord alone was their leader, and there was no strange
23
god with them/ and 'The children of Israel put away
24
Baalim and Astaroth, and served the Lord only/ and again,
25
the words of Paul: 'For indeed there are many gods, and
God/ he was not satisfied with the words for we have said
and 'one' used in regard to God refer to the
5
that 'alone
nature but that he added also 'Father' and made mention
of Christ. Well, I suspect that Paul, the chosen instrument,
did not think that it was sufficiently explicit in this place to
proclaim only the Son God and the Holy Spirit God, which
c
indeed was made clear by the expression one God/ unless
he should also, by adding 'the Father/ signify Him from
whom are all things; and by mentioning 'the Lord/ indicate
the 'Word' through whom are all things; and again, by bring-
to live the life of man; and He did not say: 'I lived because
5
of the Father, but: 'I live because of the Father,' clearly
indicating the present time. And it is possible to say the
'life'
28 John 17.3.
29 John 14 1.
30 The distinction here made is between theologid, (theology) or what
pertains to the divinity and eternity of Christ,
and oikonomia (divine
the Incarnation and all that
dispensation) or whatever belongs to
resulted therefrom.
31 John 6.58.
32 I.e., before the creation of the world.
33 Cf. John 11.25.
28 SAINT BASIL
36
than I.' Those most ungrateful creatures, the offspring of
the Evil One, make use of this saying, also. Yet, I am con-
vinced that by this expression the Son of God is proved to
be consubstantial with the Father, since I know that com-
parisons hold only in the case of things of the same
good
nature. For, we say that an angel is
greater than another
angel, and a man is more
just than another man,
and a
bird is swifter than another bird. If, therefore, comparisons
are made of objects of the same species, and the Father, by
34 Cf John 6.58.
35 Praktikos probably means 'real' as opposed to 'speculative' or 'logical/
St. Basil uses pragma frequently to denote 'reality/
36 Cf. John 14.28.
37 Cf. John 1.14.
LETTERS 29
lessthan the angels'; 38 and again, 'him who was made a little
lower than the angels'; 39 and, 'We have seen him, and there
was no sightliness nor beauty, but his appearance was the
40
most abject And He endured all these things
of all men.'
because of His great love for His creatures, that He might
rescue the lost sheep and, having saved it, bring it back;
that He might lead back in sound health to his own father-
land him who had gone down from Jerusalem to Jericho
41
and thus fallen among robbers.
And indeed make the manger a subject
will the heretic
of reproach to Him, the manger in which, while a helpless
infant, He was nurtured by the Word? And will he taunt
Him for His poverty, because He, the son of a carpenter, was
not provided with a cradle? For this further reason the Son
than the Father, because for your sake He died in order
is less
that He
might free you from death and cause you to share
in the heavenly life. So it would be if one would censure a
38 Ps. 8.6.
39 Heb. 2.9.
40 Cf. Isa. 53.2-3.
41 Cf. Luke 10.30.
42 Cf. John 1.3.
30 SAINT BASIL
you to know the times or dates, which the Father has fixed
343
by his own authority. Let these things in a rather rough
way suffice for our original design. I now must scrutinize
more deeply the meaning of the expression, and I must
knock at the door of the understanding, to see if in some
way I may be able to arouse the Master of the house who
gives spiritual bread to those who ask for it, since they to
whom we wish to give a feast are friends and brothers.
The holy disciples of our Saviour, having reached the
highest degree of contemplation possible for men, and having
been purified by the Word, 44 seek the end, desiring to know
the ultimate beatitude, and this our Lord declared neither
His angels nor He knew. For, by 'day He meant the com-
5
43 Acts L7.
44 Cf. John 15.3.
LETTERS 31
God the Father, the immaterial and, as one might say, the
contemplation of the Divinity Itself. But, our Lord is also
the end itself and final beatitude, according to the design of
the Lord. For, what does He say in the Gospel? 48 And I c
49
only by being led through the beauties
akin to its own body,
and meanwhile it learns to know these things from their
may it at some
effects, so that, strengthened little by little,
time be able to approach the unveiled Divinity Itself. It is
with this meaning, I think, that the following words were
50
spoken: 'My Father is greater than I/ and That is not
mine to give you, but it belongs to those for whom it has
51
been prepared by my Father.' For, this is also the meaning
2
of Christ handing over the kingdom to God and the Father,
53
since He is the first-fruits end according, as
and not the
I have said, to the empirical knowledge, which looks to us
and not to the Son Himself. That these things are so is
evident from His reply in the Acts of the Apostles, when
the disciples asked a second time: 'Wilt thou at this time
554
restore the kingdom to Israel? and He answered: It is not
for you to know the times and dates which the Father has fixed
56
edge due to the mental sun. For, it Is needful that that
prayer of our Master be brought to fulfillment, since Jesus
is the One the
offering prayer: 'Grant to them, that they
may be one In us, even as thou, Father, and I are one.' 57
Since, then, God is one, If He is in each individual, all are
one; and number ceases to exist, because of the presence of
'oneness.'
And this meaning I arrived at In my second attempt. If
when all things are made subject to him, then the Son
himself will also be made subject to him who subjected all
things to him.
362
Do you not fear, O man, the God who is
called unsubjected? For He makes your subjection His own,
and, because of your struggle against virtue,
He calls Him-
He even said at one time that He
selfunsubjected. Thus, 63
Himself was the One persecuted; for He says: 'Saul, Saul,
me? when Saul was 5
hastening to
why dost thou persecute
in bonds the of Christ.
Damascus, desiring to put disciples
62 I Cor. 15.28.
63 Acts 9.4.
64 Cf. Matt. 25 36.
65 Cf. Isa. 53.4; also, Matt. 8.17.
66 John 5.19.
LETTERS 35
67 St. Basil doubtless has in mind the famous passage of St. Paul, Rom
7.15-25.
68 2 Cor. 105.
69 Ps. 11991.
70 Cf. Rom. 1.4.
71 Cf. Rom. 8.2
72 Cf. Luke 10.18.
36 SAINT BASIL
373
was called from his character 'Devil, since he had lost his
God/
5
just
knows the things pertaining
as the spirit in us
to us, then the Holy Spirit God. is
86
Again, if 'the sword of the spirit is the
word of God,' the
Holy Spirit is God. For, the sword is His whose
Word it Is
called. And if He is also called the right hand of the Father
87
(for, 'the right hand of the Lord hath wrought strength,'
88
and Thy right hand, O Lord, hath slain the enemy' ;
but
the Holy Spirit is the finger of God, according to the text: 'If
89
I cast out devils by the finger of God,' which in another
90
is written 'If I cast out devils by the Spirit of God'
Gospel : ) ,
then the Holy Spirit is of the same nature as the Father and
the Son.
Concerning, then, the adorable and holy Trinity,
let this
no one will see the Lord. Tor wisdom will not enter, it is
said, 'into a malicious soul, nor dwell in a body subject to
94
sins.' And let no one find me, saying: 'You igno-
fault with
rant of everyday matters, philosophize to us about incor-
poreal and entirely immaterial substance.' I think that it is
absurd to allow the senses to be filled without hindrance with
their own material food, and to let the mind alone be excluded
from its proper activity. For, as the senses apply themselves
to sensible objects, so the mind applies itself to mental per-
ceptions.
And at the same time we must also say this, that God
who created us made the natural sense faculties independent
of instruction. For, no one teaches how to perceive the sight
of colors or figures, nor the hearing of noises and sounds,
nor the smell of fragrant and foul odors, nor the taste of
flavorsand savors, nor the touch of objects soft and hard,
hot and cold. Nor would anyone teach the mind how to
as the senses, if they should
grasp mental perceptions. Just
suffer somewhat, need only additional care to enable them
to fulfill easily their proper function, so also the mind, be-
filled with the phantasies aris-
ing united with the flesh and
and upright conduct of which
ing therefrom, needs faith
life,
'make its feet like the feet of harts and set upon high
it
95
And this recommendation the wise Solomon
places.' very
94 Wisd. 1.4.
95 Cf. Ps. 17.34.
40 SAINT BASIL
96
makes. At one time, indeed, he brings forward the ant as an
example of the worker who has no reason for shame, and
through It he suggests a practical road for us. At
another
time 97 he brings forward the wise bee's wax-moulding imple-
98
ment, and through it he suggests contemplation of nature,
in which is blended also the doctrine of the Holy Trinity, If,
indeed, the Creator is seen by analogy through the beauty
of the things created.
But, now, giving thanks to the Father and to the Son and
to the Holy Spirit, let us bring our letter to an end, since,
as the proverb says," everything is best in due measure.
It is well known to
every disciple of Christ that all virtues are
contained in these two.
The 3
which you ask we indeed re-
writings of Dionysius for
ceived, and they were very numerous; but, as the books are
not now at hand, we have not sent them. Our
judgment of
them is this. We do not admire all the opinions of the man,
and there are some we disagree with altogether. In fact, as
regards this present impiety which is being spread abroad, I
mean that of the doctrine of unlikeness,
4
this man is, as far
as we know, the one who first furnished its seeds. Still, I think
the cause is not perversity of judgment, but the excessive de-
5
sire of opposing Sabellius. At all events, I like to compare
Dionysius with a gardener, who, in endeavoring to correct
the distortion of a bent young tree, misses the mean entirely
by excessive counterpull, drawing the plant over to the op-
posite extreme. We find something similar has happened in
the case of this man. For, while vehemently opposing the im-
piety of the Libyan, he has by his excessive love of display been
unconsciously carried over to the opposite evil At any rate, al-
though it was sufficient for him to show that the Father and
the Son are not the same in substance 6 [hypokeimenoi] and to
have the victory over the blasphemer, yet, in order that he
might win a brilliant and overwhelming triumph, he establish-
es not only a difference of persons [hypostdseis] but also a
different of substance [ousia], a subordination of power, and
a variation of glory. As a result, he has exchanged evil itself
for evil, deviating from correctness of doctrine. Moreover, he
as-
conveys the same meaning as consubstantial, according, 5
And the Fathers in Nicea, because they also held this view,
qualification Invariably
was done by those at
is omitted, as
8
expression in suspicion on
hold the the
Constantinople, I
lessens the glory of the Only-begotten. In
grounds that it
and declared the Son 'like the Father, as say the Holy Scriptures/ Cf.
Theod. 2.16 and Soc. 2-40.
LETTERS 43
although the districts and the cities in which you display your
excellent achievements are suited to your active personality,
speak with God Himself, who provided it for us. But, if you
must by all means honor the powerful and despise us, the
lowly, at all events write on other matters to us, and thereby
make us happier.
10. To a Widow 1
1
1L Without Address, through Friendship
12. To Olympius
Formerly you wrote us, but briefly; now, not even a few
words. Since your brevity keeps
increasing with time, it is
likely to become complete silence. Return, therefore, to your
first practice; we shall no longer find fault with you for the
laconic terseness of your letters. On the contrary, we shall
highly esteem even your brief messages as tokens of your
great love. Only, write us.
13. To Olympius
1
14. To Gregory, His Companion
1 This letter was written after 360, but before St Basil became a presbyter.
LETTERS 47
of every kind of
singularly apt location, for the production
fruits, it nourishes the sweetest of all fruits to me solitude;
not only because it is free from the uproar of the city, but
also because it is removed from the encroachment of travelers,
He*. Th. 339; Aesch. Ag. 192; Hdt. 7.75; Thuc. 296, 4.108, 5.7;
and
Strabo, p. 323.
48 SAINT BASIL
1
15. To Arcadius, Imperial Administrator
1
76. Against Eunomius, the Heretic
which travel on the ground and others fly through the air?
To begin with, therefore, let him who boasts of the knowl-
of the
edge of things actually existing explain the nature
ant. Then let him investigate in the same manner the nature
of the power which surpasses every intellect. But,
if
you have
not yet, by your investigation, understood the nature of the
17. To Origen 1
The work of the farm does not surprise the farmer, nor
the storm at sea astonish the sailor, nor the sweat of sum-
mer dismay the hireling; so, in truth, afflictions of the
present
life do not find unprepared those who choose to live holily.
Each of these occupations is accompanied by its
proper labor,
well known to those pursuing it a labor not chosen for its
own sake but for the enjoyment of the anticipated good.
of delusive
cern for you, holding out the powerful enticement
of these with reason, invoking as
advice. Oppose all right
our Lord Christ, the teacher of
its ally and guide Jesus
2
true religion, for whom to suffer evil is sweet, 'to die is gain.'
1
19. To Gregory, a Companion
1
20. To Leontius, the Sophist
2 Phil. 121.
1
2L To Leontius, the Sophist
Leontms himself must be the 'good Julian whom St. Basil playfully
1
chides for claiming that answers to his letters are due to him. Other-
wise, this letter is unintelligible. It was written in 364.
2 The Benedictine editors explain this 'fourfold' as a penalty of four
times the regular amount, which was demanded for unpaid taxes. Cf.
Ammianus Marcellinus, 26.6.
applied by the Pythagoreans to the sum of
3 The term the first four
numbers, one, two, three, and four the numbers applied respectively
to the point, the line, the surface, and the solid, and considered by them
to be the root of all creation.
LETTERS 55
5
of the 'fourfold. Pray do not think that we are writing this
because we
are annoyed. I take pleasure even in your cen-
sures, since it is said that all things done by the beautiful
take on an increase of beauty. Therefore, even
grief and
anger are becoming to them. At all events, one would more
gladly see his beloved friend angry than another flattering.
So, never cease to bring such accusations. Without doubt,
the charges themselves will be letters, than which nothing is
1 This letter shows how completely St. Basil follows the Holy Scriptures
in.his ideal of the religious life. He he.re identified the monastic with
the ideal Christian life. The date of the letter is probably 364.
2 Cf. Heb. 3.1.
3 Cf. Phil. 1.27.
4 Cf. Luke 12.29,
56 SAINT BASIL
5
righteousness merely according to law, ought neither to
swear nor to lie. He must not speak evil, 6 act despitefully,
nor quarrel, 7 nor avenge himself, 8 nor render evil for evil, 9
nor give way to anger. 10 He should be patient, 11 enduring any-
12
thing whatsoever, and should rebuke the evil-doer at an
opportune moment, not indeed in a passion of personal venge-
13
ance, but with a desire of a brother's correction, according
to the command of the Lord. He should say nothing against
an absent brother with the intention of slandering him, 14
since, indeed, it is slander even if the remarks are true. He
must turn away from the slanderer of his brother. 15
16
The Christian should not engage in repartee,nor laugh,
17
nor tolerate jesters. not He must
indulge in idle conversa-
tions, talking of things which are neither for the benefit of
those listening nor for any purpose that is necessary and
18
permitted to us by God. Consequently, the laborers will
strive towork as much as possible in $ilence, and they who
have been entrusted, after due trial, with directing others for
the upbuilding of their faith will stimulate the workers with
good discourses in order that the Holy Spirit of God may
5 Cf. Matt. 5.20.
6 Cf. Titus 3.2
7 Cf. 2 Tim. 2.24.
8 Cf. Rom. 12.19.
9 Cf. Rom. 12.17.
10 Cf. Matt. 5.22.
11 Cf. James 5.8.
12 Cf. Titus 2.15.
13 Cf. Matt. 18.15.
14 Cf. 1 Peter 2.1.
15 Cf. James 4.11.
16 Cf. Eph. 5.4.
17 'This charge is probably founded on Luke 6.21 and 25, and James 4.9
Yet our Lord's promise that they who hunger and weep "shall laugh"
admits of fulfillment in the kingdom of God on earth. Cheerfulness
is a note of the Church, whose members, if sorrowful, are yet always
'
nor use any other posture or gesture which grieves his brother
30
or shows disdain.
The Christian should not make a display of dress or shoes,
31
as this is indeed idle ostentation. He should use inexpensive
clothing for his bodily needs. He should not spend anything
beyond actual necessity or for mere extravagance. This is
an abuse. He should not seek honor nor lay claim to the
32 33
first place. Each one ought to prefer all others to himself.
34
He ought not to be disobedient. He who is idle, although
35
able to work, should not eat; moreover, he who is occupied
with some task which is rightly intended for the glory of
Christ ought to hold himself to a pursuit of work within his
36
ability. Each one, with the approval of his superiors, should,
with reason and certainty, so do everything, even to eating
37
and drinking, as serving the glory of God. He should not
change from one work to another without the approval of
those who have been charged with the regulation of such
38
rejoice at the faults of anyone. He must, in the love of
Christ, be grieved and afflicted at the faults of his brother
39
and rejoice at his virtuous deeds. He should not be indif-
ferent toward sinners, neither should he tolerate them in
40
silence. He who reproves should do so with all compassion
41
in fear of God and with the view of
correcting the sinner.
The one reproved or rebuked ought willingly to accept the
correction, recognizing the benefit to himself. When one is
accused, another ought not, before him or any others, to
contradict the accuser. But, if at any time a charge should
seem unreasonable to anyone, he ought in private to question
the accuser and either convince him or be himself fully
convinced.
Each one should conciliate, as far as he is able, anyone at
variance with him. He should not hold past wrongs against
42
the repentant sinner, but from his heart should pardon him.
He who says that he repents of his sin should not only feel
remorse for the sin which he has committed, but should also
43
If he who has been
bring forth fruits befitting repentance.
corrected for his first .sins and has been deemed worthy of
pardon again falls, he prepares for himself a more wrathful
44 45
judgment. He who after the first and second admonition
remains in should be reported to the superior, that
his fault
1
24. To Athanasius, Father of Athanasius, Bishop of Ancyra
1
25. To Athanasius, Bishop of Ancyra
the honor
undergone somewhat of a change, and, instead of
of former times, and insults are now directed to-
reproaches
ward But, what impresses me as really incredible
us. and
monstrous is that you should be so disposed toward us as
to be and embittered and should already even threat-
angered
1 This Athanasius was appointed to the see of Ancyra through the in-
fluence of Acacius, Bishop of Caesarea, a leader of the Homooeans.
However, he himself acquired a reputation for orthodoxy. Cf. Greg.
Nyss Contra Eunom. 1.11.292. St. Basil speaks highly of him in Letter
29 This letter was written about the same time as the preceding one,
before the spring of 368, Cf. Letter 29 n. 1.
2 Kefaf4n used as a title by St. Basil for both clergymen and laymen.
LETTERS 65
3 Akribeicm used as a title of address by St. Basil for the clergy alone.
66 SAINT BASIL
1
26. To Caesarius, Brother of Gregory
4 Orth6teta a title of address used by St. Basil for both clergymen and
laymen.
5 St. Basil's dogmatic works are: Against Eunomius, written in 363 or 364
in three books, to which have been added two others probably belong-
ing to Didymus the Blind; and On the Holy Spirit, written about 375.
to God as those who have come to life from the dead,' 2 how
much more of an obligation is it not for one who has been
lifted up from the gates of death? This injunction would
be successfully carried out, I believe, if we were willing al-
ways to keep the same disposition of mind as we had at the
time of danger. For, assuredly, in some degree we realized
the vanity of life as well as the unreliability and instability of
human affairs, which changed so easily.And, in all likelihood,
we felt contrition for our past faults, and promised that, for
the future, if we were saved we would serve God with watch-
ful exactitude. the impending danger of death inspired
If
2 Rom. 6 13.
68 SAINT BASIL
1
27 To Eusebius, Bishop of Samosata
only from traveling during the season, but even from a pos-
sible venturing forth from my room.
3 Gregory Thaumaturgus.
4 Cf. I Thess. 4J3.
LETTERS 71
is the work of the Lord, who from the time of Gregory, the
man, has given
great leader of your church, until this blessed
one after another, always fitting them together as precious
stones into a and so has favored you with the won-
setting,
drous beauty of your church. Therefore, we must not despair
of their successors. The Lord knows His own, and He may
lead into your midst those, perhaps, whom we do not expect.
words to an
Although I wished long since to bring my
end, the grief in my heart does not permit it.
But I conjure
you, by the Fathers, by the true Faith,
and by this blessed
judging as his own
rouse each one the
man, to your souls,
concerns and that he will have the first
present considering
benefit, whatever the outcome of the affair may be. Do not
thrust off to a neighbor the care of the public interests, as
as we also are yours, till the day of the Lord, and that through
the shepherd that will be given you we shall be either still
more closely united with you in the bonds of love or be sub-
jected to a complete separation. May this never happen! And
by the grace of God it will not; nor would I myself now
speak anything offensive. But, this we wish you
to know,
with God as my witness and also those men who have had
experience of us, we declare that on no occasion did we fall
in our agreement in doctrine and in our summons to him
as a partner of the contests
against the heretics.
1
30. To Eusebius, Bishop of Samosata
1 This letter uas written in the summer of 368; SchSfer, loc. dt.
2 St Emnielia.
LETTERS 75
1
31. To Eusebius, Bishop of Samosata
The famine has not yet released us from its grasp. There-
fore, we must remain in the city both for the purpose of dis-
2
tributing aid and for showing compassion for those in
affliction. For this reason, I am not able even now to share
3
the journey with my most revered brother Hypatius, to
1 This letter was written in the autumn of 368; cf. Schafer, /or. cit.
2 Cf. Letter 91, in which the Eastern bishops count among the evils in
their churches the appropriation by officials of funds destined for the
relief of the poor.
3 Aedesimotdtbi-si title of distinction applied b) St Basil to both clergy-
men and laymen.
76 SAINT BASIL
2 3
Our the bishop, dearly beloved of God,
brother Gregory,
is
sharing the benefit of these times. For he, also, in common
with everyone else, suffers the buffetings of successive slanders
1
Sophronius was a native of Cappadocia and a school companion of St.
Basil and St. Gregory, who became very prominent in the civil affairs
of the country. In 365 he was appointed prefect of Constantinople as
a reward for warning the Emperor Vaiens of the attempted usurpation
by Procopius; cf. Amm Marc. 25.9. He is known chiefly from the let-
ters of St. Basil and St. Gregory, who were continually invoking his
aid for various persons; cf. Letters 76, 96, 177, 180, 192, 272; also Greg.
Naz., Letters 21, 22, 29, 37, 39, 135. This letter was written in 369.
2 St. Gregory of Nazianzus is meant here. As he was not a bishop at this
time, Maran suggests that ho episcopos is a marginal gloss which
crept into the text. This cannot refer to Gregory the Elder, because
he
did not adopt the monastic life.
ality is obvious. He
has gladly given up the remainder of
Caesarius' property to the Treasury, which possessions have
been taken over, and the advocate of the Treasury answers
those attacking him and demands proofs, for we ourselves
are unfitted to attend to such matters. Your Excellency may
ascertain that, as long as it was possible, no one went away
from him without obtaining what he wished, but each one
carried away without difficulty what he sought. As a result,
many are sorry that they did not ask for more in the first place,
and this made the number of slanderers especially large.
has
one
For, keeping in mind the example of the first recipients,
false claimant after another appears.
We 6
urge your Dignity, therefore, to take
a stand against
all these abuses, to hold back the flood, as it were, and en-
tirely tobreak off the succession of evils. But, you are well
aware of how you can aid in this matter, so that you need
not wait for us to teach you the manner; because of our
inexperience in world affairs we are ignorant
in this case,
6 Semn6tetaz title of address used by St. Basil for both clergymen and
laymen.
LETTERS 79
33. To Aburgius 1
1
34. To Eusebius, Bishop of Samosata
1
Aburgius was an influential lav compatriot of St. Basil, upon the whom
latter frequently called for aid; cf. Letters 75, 147, 175, 196 (which
was also attributed to St. Gregory of Nazianzus) , and 304. The date
of this letter is 369.
2 As the are those mentioned in the previous letter,
difficulties referred to
it is clearly St. Gregory of Nazianzus, and not St. Gregory of Nyssa,
who is meant. The words ton episcopon crept into the text from the
marginal notes.
1 This letter was written in the autumn of 369; cf. Schafer, loc. cit.
80 SAINT BASIL
I have
already written to you and shall often write even
more concerning many persons on the ground that they are
kinsmen of mine. For, the needy are always with us, nor are
we able to deny them a favor. Besides, no one is dearer to me
nor more able to give me relief by his prosperity than my
most revered brother, Leontius. So, treat his household as
if you were
coming to me myself, not in the state of poverty
in which I now am with God, but as though I had obtained
some wealth and was possessed of lands. For, it is evident
you would not make me a poor man, but would guard my
present possessions, or even augment my wealth. This, then,
we entreat you to do in the case of the household of the
aforementioned man. And for this you will receive from me
the customary reward a prayer to the holy God for your
labors a reward for your honesty, and goodness, and fore-
1
36. Without an Address, for Assistance
for him, God will provide for both you and your household
and your whole family His customary assistance. But, realize
that it is
my special concern that this man suffer no mistreat-
ment in the assessment.
1
37. Without an Address, for a Foster Brother
1 Similar to the
preceding and written at the same time.
2 Cf. Justin, Apol. 1.34.
'per-
points out the common nature but does not describe by this
word a definite man, one specifically known by that name.
5
thing is
distinguished from another, no longer will the cogni-
tive name of each one agree in all respects with that of the
others, even if in certain points it is found to have the com-
mon characteristic.
2 Cf. Job 1.1: 'There was a man in the land of Hus, whose name was
Job, and that man was simple and upright, and fearing God, and
'
avoiding evil
5 Cf, Job 2.11: 'Now when Job's three friends heard all the evil that
had befallen him, they came every one from his own place, Eliphaz
the Thernanite, and Baldad the Suhite, and Sophar the Naamathite.
LETTERS 87
spired guidance, we
are taught that through this power all
4 1 Cor. 12.11.
5 Cf. John 1.3; also, Col. 1.17.
88 SAINT BASIL
the Son and with the Son and that He subsists from the
Father.
Now, the Son, who through Himself and with Himself
makes known the Spirit which proceeds from the Father and
who alone shines forth as the Only-begotten from the Un-
begotten Light, shares in common with the Father
or with
the Holy Spirit none of the peculiar marks by which the
Son is known, but He alone is recognized by the marks just
mentioned. Furthermore, the supreme God alone has a certain
special mark of His person by which
He is known, namely,
that He is the Father and subsists from no other principle;
and, again, through this mark He Himself is also individually
recognized. On this account we say that in the general qual-
ity of substance the distinguishing
marks observed in the
of the persons as
Trinity through which the individuality
handed down in the faith is presented are distinct and not
chain also draws along with him the other end, so he who
6 Cf. Rom. 8.9: 'But if anyone does not have the Spirit of Christ, he
does not belong to Christ/
90 SAINT BASIL
9 Cf. Heb 1 3., where St. Paul uses the word 'hypostasis' (person)
94 SAINT BASIL
the flame, and not, Indeed, a radiance coming after the flame,
but at the same time that the flame is enkindled the light
also flashes so also he wishes the Son to be considered
forth,
as from the Father, not, indeed, for the Only-begotten to be
interval from the existence of
separated by some dimensional
the Father, but for that which is from the principle always
to be understood together with the principle.
Therefore, In the same manner, as if explaining the idea
set forth before, he says: 'and the image of
his person/ guid-
to the body to the
ing us by means of illustrations pertaining
perception of the invisible. For, although
the body exists
in there is one meaning
form, of 'form' and another
entirely
and no one giving the definition of either of these
5
of 'body,
would make use of one definition for the other. However,
even if by reason you could separate the figure from
the
body, nature does not admit the separation, but the one is
considered conjointly with the other. And so
the Apostle
Since, therefore, he who has seen the Son sees also the
11
Father, as the Lord says in the Gospels, on this account the
Apostle asserts that the Only-begotten is 'the image of the
person' of the Father. And in order that the thought may be
more clearly perceived, we shall also include in our discus-
sionother words of the Apostle in which he says that the
Son is an 'image of the Invisible God, 512 and, again, 'an
513
image of his goodness, not because the image differs from
the archetype as far as concerns the meaning of invisibility
and goodness, but in order that it may be shown that It is
identical with the original although it Is something else. For,
the meaning of 'image' would not be preserved unless in all
respects it would be clearly and exactly similar to the arche-
type. Certainly, then, he who has perceived the beauty of
the image arrives at an understanding of the archetype. And
9
he who has conceived in his mind the 'form, as It were, of
the Son conceives an 'image of his [Father's] person,* in look-
ing at the latter through the former, since he does not behold
the unbegottenness of the Father in the representation (for
surely, then, the Son would be wholly
the same and not some
one else), but observing closely the unbegotten beauty In the
11 C. John 14.9.
12 Col. 1.15.
13 Wisd. 7.26. These words are ascribed to Solomon.
96 SAIXT BASIL
edge of the Son. For, all the attributes of the Father are be-
held in the Son, and all Son belong also
the attributes of the
to the Father, since both the whole Son remains in the Father
14
and has the whole Father in Himself. Therefore, the person
of the Son becomes, were, the form and face of the
as it
1
39. Julian to Basil
2
'Thou cornest not as a messenger of war,' the proverb
says, but I would add from
the comedy/ 'O messenger of
1
40. Julian to Basil
unauthentic even
1 This letter and the following have been considered
their
from Byzantine times. The manuscript tradition does not support
authenticity; besides, Letter
40 is written to St. Basil as to a person
of influence at Caesarea, whereas St. Basil was
at that time mseclu-
41 is, in diction and
sion at Pontus, not yet a presbyter; and Letter
St. Basil. Moreover, the two letters
subject matter, entirely unworthy of
must go with it.
form a pair and, if Letter 40 falls, then Letter 41
The assumed date is or 362.
June July, ,
cit.
2 uses the name 'Ister* for the Danube; cf. Wright, op.
Julian always
Ill xlii.
LETTERS 99
3 Julian had urgent business the Persian War ahead of him. Hence,
if he received the money, he would leave Basil free.
4 Cf. last sentence in Letter 41. There is little manuscript authority for
either remark.
100 SAINT BASIL
1
42. To Chilo, His Pupil
true
I shall responsible for your salvation, my
become
brother, If you willingly accept
our counsels as to your line
of conduct, especially in those matters wherein you yourself
have urged us to advise you. For, many have dared to begin
but few, perhaps, have labored to bring itto a
the solitary life,
worthy end. By no means is the fulfillment in the mere inten-
tion, but in the fulfilling we have the fruit of our labors. For
Letter 42
1 No ancient manuscripts of the letters of St. Basil contain
a note found beside the letter in the Codex Regius 2895
Moreover,
Cf. Bessieres,
reads 'Some attribute this letter to the holy Nilus.*
several manuscripts of the
op aL 344. Furthermore, it appears in homilies rather
homilies, and should properly be considered among
than among letters. It is to have been written before the
supposed
time of St. Basil's episcopate. f t
but oetton
2 Cf. Luke 14.28-30. The quotation is given almost verbatim,
replaces 'piirgon' of
the Septuagint.
3 PhiL 3 13-14.
LETTERS 103
of man. Not content with the things that have gone before,
he supported not by things past, but rather by the things
Is
yesterday, if
today his natural hunger does not find food for
Its proper satisfaction? Likewise, there is no gain for the
soul from
yesterday's virtue, if that virtue is deprived of to-
5
position left the blessed David blameless for his sin against
8
the wife of Uriah. Sufficient also was the example of the
fall of Judas from better to worse for the salvation of him
4 Cf. Ezech. 7.3.
5 Cf. Ezech. 18.24.
6 Cf. Ezech. 18.27-28.
7 Cf. 4 Kings 5.
8 Bathsheba.
104 SAINT BASIL
ful. So, also, all Scripture is divinely inspired and useful, and
17
there is
nothing unclean in it, except it be unclean to him
who thinks it is unclean. But test all things; hold fast that
18
good. Keep yourself from every kind of
which is evil/ for
519
'all things are lawful, but not all things are expedient.
20
Therefore, be not a stumbling-block in any way to those
21
with whomyou meet; be cheerful, a lover of the brethren,
22
gentle, humble; do not forfeit the aim of hospitality by seek-
ing extravagant foods, but be content with what is at hand,
and take nothing more from anyone than what the daily
needs of the solitary life require. And, especially, shun gold
good things of this world. For, evils have been mingled with
the good things of the world the evils preponderating. Once,
indeed, was attending the spiritual assemblies, I met
when I
ple, having been purified, were given the laws, and, thus
is Mount Car-
entering the land of promise, saw God. Here
mel on which Elias, taking up his abode, was well-pleasing
to God. Here is the plain into which Esdras withdrew and at
the command of God produced his divinely inspired books.
Here is the desert in which the blessed John ate locusts and
foreign land; the chaste Joseph was sold; the three stead-
fast youths resisted fire; Daniel twice was thrown into the
27 Matt. 18.20.
28 Cf. Matt. 7.14
29 Heb. 11.38.
30 Ps. 16.4.
LETTERS 1 1 1
31
became obedient unto death.
Moreover, the Apostle also
32
1
43. Admonition to the Young
Si Cf Phil. 2.8.
32 Cf. Heb. 3.12-13, 1 Thess. 511 A fusion of the two quotations, al-
most verbatim according to the Greek text.
nouncing your ardor for the kingdom have fallen from the
1 As in the case of Letter 42, no ancient manuscript of the correspond-
ence of St Basil contains this letter. The family Ac alone recognizes
it. It was first edited at Venice in 1535 with Letter 42. A
few of the
important manuscripts of homilies- contain it, but, as it is not in the
general tradition of manuscripts of homilies in which Letters 45 and
46 are found, it is considered as not even belonging to the homilies.
LETTERS 113
of death without
pity, but grace, exceeding the chastisement,
awaits the amendment. Not yet have the doors been closed;
the Bridegroom listens; sin Is not the master.
Again take up
the struggle; do not draw back, but
pity yourself and all of
us in Jesus Christ, our Lord, to whom be
glory and might,
now and forever, for ages of ages. Amen.
by little, then, you began to study how you might seek the
Saviour, who permits fears for your benefit, but delivers and
protects you who in your security mock Him. And you were
preparing yourself for a change to a holy way of life, con-
temptuously rejecting your very dangerous riches and deny-
ing yourself the comfort of a home and the company of a wife.
Wholly uplifted, passing as a strangerand a pilgrim by fields
and by cities, you hastened to Jerusalem. There 1 lived with
you and deemed you happy because of your ascetic labors,
when, continuously fasting through the cycles of the weeks,
you meditated upon God, shunning at the same time the
companionship of men on pretext of turning to a new life;
when, conforming yourself to the exercise of silence and
solitude, you avoided the distractions of civil affairs. You
chastised your body with rough sackcloth; you bound your
loins tightly with a stiff belt, patiently enduring the constric-
tion of your bones. Through your abstemiousness, your sides
became hollow and flabby as far back as the spine, and
you utterly refused the use of an alleviating bandage. You
drew in your flanks like a gourd, forcing them to cleave to
the region of the kidneys. Then, ridding your flesh of all fat,
with lofty purpose you dried the channels of your body, and
by fasting compressed your stomach itself, so that you caused
your ribs, like the eaves of a house, to cast a shadow over
the region of your abdomen. So, with your whole body
shrunken, you confessed to God during the hours of the night,
LETTERS 117
anything that is
beyond 'yes' or W is scrupulously attributed
to the Devil?" Therefore, you have at the same time become
liable for a ruinous perjury, and by bringing into contempt
the distinctive characteristic of asceticism you have trans-
mitted the disgrace even to the Apostles and to our Lord
Himself. You have dishonored the glory of purity; you have
mocked the profession of chastity. We
have become a tragedy
of captives, and our lives are being dramatized for Jews
and Greeks. 3 You have impaired the spirit of the monks; you
have forced fear and timidity upon the more cautious souls,
who still wonder at the power of the Devil. You have per-
2 Cf. Matt. 5.37. ,
_ , _
3 I e in the role of captives are held up for ridicule by Jews
we monks
of the
and pagans. St. Basil uses the term Greeks' for the adherents
old pagan religion.
118 SAINT BASIL
1
46. To a Fallen Virgin
1 Cf. Letter 45 n. 1.
2 Cf. Jer. 9.1. (Septuagint) , St. Basil omits the words, 'for this my
people, da\ and night,* after 'weep/
LETTERS 119
them and they lie dispossessed once and for all of their sense
by the horrible deed (for by the deadly blow they have been
deprived already of the very awareness of their condition),
still we must not tearlessly disregard so great a fall. For, if
ing such guilt upon earth, since they were ever forbidding
and crying out of old, indeed: 'Thou shalt not covet thy
5 4
neighbor's wife ; and, through the holy Gospels: 'Anyone
who even looks with lust at a woman has already committed
5
adultery with her in his heart.' But, they now behold the
Lord's bride herself, whose head is Christ, fearlessly commit-
ting adultery, at which the very spirits of the saints would
lament: Phinehas the zealous, because he can no longer take
the lance in his hand and with physical punishment avenge
the defilement; and John the Baptist, because he is not able
to leave his heavenly abode as he left the desert and to hasten
to rebuke the transgression, and, if he should need to endure
any suffering, rather to lose his head than his freedom of
6
speech. Now, if like the blessed Abel, John himself, 'though
he is dead, yet speaks' to us, even now he cries out and
shouts more loudly than he did then concerning Herodias:
57
'It is not lawful for thee to have her. At any rate, even
by which you may hide this horror, you rush recklessly on,
Then, inasmuch as a sinner, on falling into the depths of sin,
becomes thereafter contemptuous, you deny those covenants
with your true Bridegroom, protesting that you neither are
nor ever promised to be a virgin; you who both received and
made show of many declarations of virginity.
Recall your glorious profession which you made before
9
God, the angels, and men. Remember the august company,
the holy chorus of virgins, the assembly of the Lord, and the
Church of saints. Call to mind, also, your grandmother, old
In Christ, but still young and strong in virtue,
and your
mother, vying with her in the Lord and striving by new and
unusual toils to destroy former habits. Remember, also, your
sister, who is likewise both imitating and aspiring to surpass
them, and who by the advantage of her virginity is outstrip-
8 2 Tim. 2.9.
9 Cf. 1 Tim. 6J2.
LETTERS 121
earnestly for you, not in order that you might attain human
marriage, much less this disgraceful corruption, but in order
that you might not fall away from the Lord Jesus? And how
often did you receive gifts from your Bridegroom? And why
should I even mention the honors received through Him
from His ministers? The companionship with virgins? The
processions with them? The salutations from them? The
10
praises of your virginity? The virginal blessings? The letters
written to you as a virgin? But, now, having received a little
breath of 'the spirit of the air, which now works on the un-
511
believers, you have denied all those things; and that pre-
cious and highly prized possession you have exchanged for a
12
brief pleasure, which indeed satisfies for a time, but later
will be found more bitter than gall.
In his grief over these things, who would not say: 'How
13
is the faithful city, Sion, become a harlot?' And how would
10 The sacerdotal benedictions given to nuns by the priests.
11 Cf Eph. 2.2.
12 Literally, 'oils your throat.
13 Cf. Isa. 1.21.
122 SAINT BASIL
fear which I feared hath come upon me; and that which I
16
was afraid of hath befallen me 5
Tor
betrothed you to
? I
serpent seduced
17 as the
Christ' and I feared always lest,
Eve his so your minds may at some time be cor-
by guile,
this account I always tried with innumerable
On
18
rupted.'
holy diversions to restrain the tumult of your passions,
and
with numberless to watch over the bride of the
safeguards
Lord, and I always described the life of the unmarried, say-
14 These quoted words are adapted from three sources: Jer. 18.13, 'There-
fore thus saith the Lord: Ask among the nations: Who hath heard
such horrible things, as the virgin of Israel hath done to excess?'; Osee
2.19, 'And I will espouse thee to me forever; and I will espouse
thee
to me in justice, and judgment, and in mercy, and in commiserations';
Rom 7.3. 'Therefore while her husband is alive, she will be called an
adulteress if she be with another man; but if her husband dies, she
is set free from the law of the husband, so that she is not an adulter-
tations in the assumed rebuke of Paul, the priest, are taken from St.
Paul's Epistles.
17 Cf. 2 Cor. 11.2.
18 Cf. 2 Cor. 11.3.
LETTERS 123
Ing that truly the 'unmarried woman alone thinks about the
things of the Lord, that she may be holy In body and in
19
spirit.' the dignity of virginity, and, addressing
I set forth
20
you as 'the temple of God,' I tried as it were to give wings
to your eagerness, and I strove to
raising you up to Jesus;
aid you by fear of evil not to fall,
saying: 'If anyone destroys
the temple of God, him will God destroy. 521 Indeed, I also
added the security that might come from my prayers if by
some means 'your body and soul and spirit might be pre-
served sound, blameless at the coming of our Lord Jesus
522
Christ. But, in all these things I spent myself in vain for
you, and the end of those sweet labors proved bitter to me;
and have to lament again over her in whom I should
I
have rejoiced. For, lo! you were deceived by the serpent,
more bitterly than Eve. Not only was 'your mind corrupted, 323
but even your very body as well; and even that terrible
horror, which I hesitate to mention, and yet am not able
to pass over in silence (for it is as a
burning and flaming fire
in my bones, and I am completely weakened and am not able
to endure), taking 'the members of Christ, you have made
324
them members of a harlot.
This alone among all evils is without comparison; this
is a new act of shamelessness in life. 'Pass over,' the Lord
says, 'to the isles of Cethim, and see; and send into Cedar,
and consider diligently, ... if there hath been done any-
thing like this, if a nation hath changed their gods, and
indeed they are not gods.* 25 But, the virgin 'has changed her
glory,' and her glory is in her shame. 'Heaven was amazed at
trodden under foot the Son of God/ and has corrupted the
28
virgin vowed to Him and has insulted the spirit of virginity?
virtue of the chaste man; not even when she laid violent
hands upon him was he forced into sin. 'But this/ he says,
'had been determined by that woman, and she was no longer
20 A fusion and adaptation of Jer. 2-12-15, Rom. 6.19, and Osee 2.13
.
(Septuagint)
27 Cf. Luke 17.2.
28 Cf. Heb. 10.29.
LETTERS 125
30
come, but woe to that man through whom they come,'
In addition to these things, 'Shall not he that falleth rise
331
again? and he that is turned away, shall he not turn again?
Why, then, is the virgin 'turned away with a stubborn re-
volting,' even though she heard Christ, her Spouse, saying
through Jeremias: 'And when she had committed all these
32
fornications, I said: Return to me, and she did not return'?
'Is there no balm in Galaad? or is there no
physician there?
Why, then, is not the wound of the daughter of people my
closed?' 33 Indeed, many safeguards against the evil would
'And they who have done good shall come forth unto resur-
life; but they who have done evil unto resurrection
rection of
of judgment.' 36 Recall Daniel's 37 divine vision,
how he brings
the judgment before our eyes. 'I beheld/ he says, 'till thrones
were placed, and the Ancient of days sat; his garment was
38
white as snow, and the hair of his head like clean wool . . .
5
Nor is there after death any relief from these woes, nor any
method or device of escaping the bitter punishments.
It is possible now
to avoid them. While we are able, let
us lift up from our fall, let us not despair of our
ourselves
salvation, if only we depart from our sins. Jesus Christ came
into the world to save sinners. 'Come, let us adore and fall
down and weep before Him. 540 The Word calling us to
repentance cries out and exclaims: 'Come to Me, all you
who labor and are burdened, and I will give you rest. 341
Therefore, there is a way of salvation, if only we will it.
nounce a day of joy and gladness for His own, both angels
and men, and will celebrate in every way your salvation.
He says: 'Amen I say to you that there is joy in heaven be-
46
fore God over one sinner who repents.' And if any one of
those who seem to stand shall bring a charge that you have
been quickly received, the good Father Himself will answer
for you and say : 'But it is fit that make merry and
we should
be glad, for this My daughter was dead and is come to life
547
again; she was lost and is found.
1
47. To Gregory, His Companion
i Letters 47-291 inclusive form the second main division of St. Basil's
letters according to the Benedictine arrangement. They are the letters
written during his episcopate. The present letter was written at the
death of Eusebius, Archbishop of Caesarea, in 370, and St. Basil, who
had really directed the affairs of the see for some years, was the ablest
of all possible candidates. St. Basil himself, understanding the dif-
ficulties of the time and realizing that he was the most fit to deal with
the situation, was eager for the office. He had summoned St.
Gregory,
his friend, to Caesarea on the plea of his own illness, but St.
Gregory
LETTERS 129
Charity,
you and to tell you the sorrows of my soul, and thus through
lrK
left vacant by the death of Eudoxius.
Arians in 37 fil1 ** see
LETTERS 131
1 This letter was written shortly after St. Basil's elevation to the
epis-
copate.
2 Eulabeias a title of address used by St. Basil for
clergymen only.
132 SAINT BASIL
3
of the Lord. Doing so, you have provided for yourself the
heavenly mansion which is prepared in the place of rest for
those who love the name of the Lord. If we are able to find
relics of martyrs anywhere, we beg that we also may con-
c
tribute to your undertaking. For, if the just shall be in ever-
4
lasting remembrance,' surely we shall be sharers of the
1
50. To Bishop Innocent
3 Cf Ps. 26
. 8.
4 Ps. 112.6.
and wisdom to venture to answer you who are led by the Holy
Spirit. And, since we hear that you are His friend and true
glorifier, we avow our deep thankfulness for your firm and
unwavering love for God. In our prayers we beg of the Lord
that our place may be with the true adorers, among whom
;
3
and no one is so insensible to pain as not,
when made a prey of lying mouths, to suffer in soul and be
bowed down to the earth. But, I must indeed bear up under
all things, endure all things, leaving vengeance to the Lord,
who will not disregard us, since it is said : "He that oppresseth
the poor, upbraideth his Maker. 54 Nevertheless, those who
have framed this new tale of blasphemy against us seem
1
Bosporius was Bishop of Colonia In Cappadocia Secunda and St. Basil's
close friend. This letter is a defense against a slanderous report that
St Basil had anathematized
Bishop Dianius, his friend, \vho had sub-
scribed to the Creed of Ariminum. It was written in 370.
2 Ps. 5.7,
3 Cf. Eccle. 7 8.
4 Prov, 14.31.
134 SAINT BASIL
However, toward the end of his life (for I will not con-
ceal the truth), I, together with many in our native land
who fear the Lord, suffered intolerable grief on his account
because he had subscribed to the creed introduced from Con-
1
stantinopie by George and his followers. Then, when he
had already fallen into his last illness,
being, through his
mildness of disposition and his
spirit of fairness, so willing in
his paternal affection to
completely satisfy all, he summoned
us. He
said that, with the Lord as his
witness, in* the simplic-
ity of his heart he had agreed to the document from Con-
stantinople, but he had accepted nothing in rejection of the
faith set forth by the
holy Fathers at Nicaea, nor was he
at heart otherwise than he had been when he had first re-
ceived On
the contrary, he even prayed that he
it.
might not
be separated from the lot of those three hundred and
eighteen
blessed bishops who had announced the sacred doctrine to
the world. Consequently, we, at this assurance,
blotting out
all doubt from our
hearts, as you yourself know, entered in
communion with him and ceased grieving.
Such, indeed, were our relations with the man. If any-
one should say that he is aware of any wicked slander
against
him on our part, let him not babble furtively like a slave, but
openly confront and fearlessly refute us.
7 The Homoean Creed of Anminum revised at Nica and
accepted in 360
at the Acacian Synod of
Constantinople. 'George Is, presumably, the
George, Bishop of Laodicea, who at Seleucia opposed the Acacians, but
who appears afterwards to have become reconciled to that
party, and
to have joined them in
persecuting the Catholics of Constantinople'
Jackson. Cf. Letter 251.
respects, yet there are certain persons who never have ac-
cepted the w ord 'consubstantial, which
3
r
had been ill received
by some. These might be justly blamed and yet again be
considered worthy of pardon. For, to refuse to follow the
Fathers and to refuse to regard their word as of greater
authority than their own opinion is an arrogance deserving
of reproach. On the other hand, to hold in
suspicion that
word which is discredited by others, perhaps, seems to free
them somewhat from the charge. For, in truth, those who
assembled in the case of Paul of Samosata 4 complained of
the word on the ground that it was not clear. Now, they
said that theword 'consubstantiaT set before the mind an
idea both of substance and derivatives in such a manner
that the substance, when divided into parts, gives to the
5
parts intowhich it was divided the name of 'consubstantial.
This idea has some ground in the case of bronze and the
money made from it, but in reference to God the Father
and God the Son, substance is not considered anterior, nor
is it considered as
superimposed on both. In fact, to think
or to say this is
something more than impiety. For, what
could be anterior to the
Unbegotten? And by this blas-
phemy even the faith in the Father and the Son is destroyed,
since objects subsisting from one and the same thing are
related as brothers to each other. 5
And, since at that time some were saying that the Son
was brought from non-existence into existence, the word
'consubstantial' was added to destroy this irreverence. For,
the union of the Son with the Father is without time and
without interruption. Moreover, the preceding words prove
that this was the thought of these men. For, after they had
said light from light, and that the Son was begotten and
not made from the substance of the Father, they brought
5
in 'consubstantial over and above these
attributes, indicat-
ing that whatever meaning of light is attributed to the
Father, the same will also be appropriate for the Son. For,
true light will show no variation from true
light according
to the very
conception of light. Therefore, since the Father
is light without beginning, and the Son light begotten, but
one is and the other is light, they rightly say *consub-
light
stantiaF in order that they may show the
equal dignity of
their nature. For, cognate are not said to be cons"ub~
objects
stantial, as some assume. But, when the cause and that which
has its existence from the cause are of the same nature, they
are said to be consubstantiai.
6
The same word also corrects the error of Sabeilius. For,
it
destroys the identity of person [hypostasis] and introduces
a perfect idea of the persons. Now, nothing is in itself consub-
stantiai with but one thing is consubstantiai with an-
itself,
separated from the Father and formed into the Son; nor
7
did engender by fluxion, nor by the putting forth of shoots,
it
generation is
incapable of expression and of comprehension
by human reason. Yet, truly, it is characteristic of a lowly
and carnal mind to compare the eternal with the perishable
and transient, and to think that, as corporeal things beget,
so God does in like manner. In reference to religion, we
6 Cf. Letter 9 n. 5.
7 Cf. Luke 21.30.
LETTERS 139
8
and of the Son, and of the But, the one who
Holy Spirit.'
places Him before the Son, or says that He is older than
the Father, opposes God's command and is a stranger to
sound faith, since he does not preserve the form of the
Doxology which he received, but invents for himself a novel-
ty in order to be pleasing to men. Now, if He [the Spirit]
is anterior to God, He is not from God.
For, it is written:
'But the Spirit is of God. 59 And, if He is from God, how is
He older than He from whom He is? And what madness
also is it, since the
Unbegotten is one, to say that something
the Unbegotten! Moreover, He is not be-
else is anterior to
10
fore the Only-begotten, for there is no intervening space
between the Son and the Father. And, if He is not from God,
but is through Christ, He does not exist at all. Therefore,
the innovation about the rank [of the Holy Spirit] contains
a rejection of His very existence and is a denial of the whole
faith. It is
equally impious to reduce Him to the level of a
creature, or to place Him above either the Son or the Father
whether according to time or to rank.
These, indeed, are the subjects about which I heard that
your Reverences were inquiring, and, if the Lord should
grant that we meet with each other, perhaps we may say
something more on these points. We ourselves may also re-
ceive some certainty from you on matters about which we
are inquiring.
1
53. To the Suffragan Bishops
him who receives the money what the Apostles said to the
man who wished to pay in order to buy a participation in
53
the Holy Spirit: 'Thy money go to destruction with thee.
In who through ignorance wishes to buy is less
fact, he guilty
than he who sells the gift of God, making it a business trans-
1
54. To the Suffragan Bishops
indifference is
steadily growing, the affairs
of the Church
will sink gradually into utter ruin. The practice formerly
2
observed in the churches of God was
admit subdeacons
to
for the service of the Church only after a most thorough
4 Cf. note For testing of candidates, cf. St. Cyprian, Letter 68.
2.
are worthy of being raised to the
5 I.e., any, of the subdeacons
few, if
diaconate or priesthood.
of
6 The indictions were conventional periods of fifteen years, the first
which began in the reign of Constant ine the Great.
144 SAINT BASIL
be a layman.
1
55. To Paregoric, a Presbyter
1 This letter, like the two preceding, Is assigned to the early period of
St. Basil's episcopate, and, like them, its authenticity has been called
Into question by Schafer, op. at. However, it, too, is supported by the
manuscript tradition.
2 Syneisaktoe women admitted to the homes of priests to look after the
household duties. Scandals naturally arose therefrom, and prohibitive
measures were passed at various councils, the earliest at the Council of
Elvira in 305. The Canon (III) of Nicaea, to which St. Basil refers,
only allowed the introduction of a mother, a sister, or an aunt, if their
character was above suspicion.
LETTERS 145
56. To Pergamius 1
1
Pergamius seems to have been a lay person of Importance, but nothing
is definitely known about him. This letter was written at the
beginning
of St. Basil's episcopate.
146 SAINT BASIL
that you sent us one, for surely you would not tell us a false-
hood. Yet, that I have not answered is not my fault, but his
who did not demand an answer. Now, however, this letter is
going to you, not only making a complete apology for the
past,but also offering an opportunity for a second salutation.
Therefore, when you write to us, do not suppose that you
are introducing a second series of letters, but that you are
paying the debt owed for the present one. For, really, even
though our letter is an exchange for your former letter, yet,
since it Is more than twice the length of yours, it will satisfy
for both purposes. Do you see to what sophistry idleness
impels us?
But, as for you, most noble Sir, cease to introduce in a
few words great charges, charges which Involve, certainly,
the utmost wickedness. For, forgetfulness of friends and con-
tempts arising from power embrace all evils together. In fact.
If we do not love
according to the command of the Lord,
neither do we retain that distinctive character that has been
imposed upon us. And if we, rendered vain, are filled with
empty conceit and false pretense, we fall into the sin of the
Devil from which there Is no escape. Therefore, If you used
these words because you had such a feeling toward us, pray
that we may escape the evil which you found in our character.
But, If your tongue came upon the words by force of habit
and without deliberation, we shall console ourselves and urge
your Excellency to add evidence from our deeds. Yet, realize
this well, that the
present anxiety has become an occasion of
humiliation for us. Consequently, we shall forget you only
when we shall fail to know ourselves. Furthermore, never
make want of leisure an Indication of character or of an evil
disposition.
LETTERS 147
If the
intensity of the joy with which you inspire us as
often as you write were at all evident to
your Reverence, I
know that you would never have passed by any pretext of-
fered you for writing. On the
contrary, you would have con-
trived many excuses for sending us letters on every occasion*
since you know the reward reserved by our loving Master
for relieving the afflicted. For,
everything here is replete with
grief, and the thought of your Holiness is our only refuge from
these evils. This thought is
brought to us more vividly in your
correspondence, letters full of all wisdom and grace. As a
result, whenever we take your letter into our hands, first we
notice its
length, and we love it the more in proportion as it
surpasses the usual length. Then we read it through, and
we are always delighted with every word that meets our
eyes. But, we
are disappointed when we approach the end s
so good everything that you say in your letters! For, that
is
is
good which overflows from a good heart.
But, if we should be considered worthy because of your
T Meletius had been exiled from Antioch in 364 because of his ortho-
doxy, although he was not in full communion with the Catholics. This
letter was written in 371. St. Basil's statement that the Church of
Caesarea was still in an unfortunate state confirms this date.
148 SAINT BASIL
2
their plan, I have described It to my brother Theophrastus,
so that he may explain it in detail to your Excellency.
1
55. To Gregory, His Brother
ever falls a third time into the same snares? Who falls a
third time into the same trap? Even a brute beast would
scarcely suffer that to happen to it. You forged one letter and
brought It to me as from the most revered bishop, our com-
mon uncle, deceiving me, for I know not what purpose. I
received it as sent by the bishop through you. Why should
I my excessive joy I showed it to many of
not? In friends. my
1 gave thanks to God. The forgery was exposed, since the
1 St. Basil'suncle, Bishop Gregory, had been in sympathy with the dis-
affected suffragans in their troubles with St. Basil, To effect a recon*
ciliation between the two, St.
Gregory of Nyssa went so far as to
forge several letters in the uncle's name. The was
forgery naturally
found out, and the breach between the two was bridged
only with
great difficulty. This letter was written in 371.
2 Bishop of Tyana, at odds with St. Basil. Cf. Letters 120, 121, 122
and 210.
LETTERS 149
1
59. To Gregory, His Uncle
you salute me? For, since I have persisted in this grave decision
until the present time, I think I may fittingly use the words
3
of the Prophet: 'As a woman in labor I have been patient,'
1
Referring to the same trouble as the preceding letter and written at
about the same time, in 371.
2 Isa. 42 14 (Septuagint) The Douay translations seems to follow another
.
text.
5 Ibid.
LETTERS 151
5
sure, has escaped your Intelligence, but with your deep
others of
understanding you might find out and inform
much greater and more serious instances than we perceive.
Indeed 3 you certainly have seen before we did the harm being
done to the churches, and you are grieving more than we,
since you have long ago been taught by the Lord not to despise
even the least. 6 The harm is not limited now to one or two
men, but whole cities and districts share in the fruits of our
misfortunes, to say nothing of what kind of reports concern-
ing us will be made in the remoter regions. Therefore,
it
7
would be becoming to your Magnanimity to leave conten-
tion to others; nay, rather, to pluck it out of their hearts
if it is
possible, and by patience yourself to overcome the
troubles. Now, while it is characteristic of every man to
5 Synesin a title of address generally used by St. Basil only for bishops.
6 Cf. Matt. 18.10.
7 Megalopsuchiaa. title of address used by St. Basil for both clergy and
laity, but not cited for other authors.
LETTERS 153
1
67. To Athanasius, Bishop of Alexandria
fore, lashes from the Just Judge await that man and they will
be meted out in measure equal to that which he himself
firstInflicted upon God's saints,
As he has been made known to our Church by your Rev-
erence's letter, all will, furthermore, consider him as one to
be avoided, sharing neither fire nor water nor shelter with
him, hoping, Indeed, that there is some help for men who
have thus won for themselves a common and unanimous
1 This
letter to the
people of Parnassus (a tawn of Northern Cappadocia
near the modern Tchikin
Aghyl) on the death of their bishop, while
ostensibly written for consolation, was In reality an exhortation to elect
an orthodox bishop. They elected the orthodox
Hypsis, but he was
expelled by the Arians in 375. Cl Letter 237. The date, according to
Maran, op. tit. xvi, is 372, just before the visit of Valens which
gave
the Arians of this church so much power.
2 1 Thess. 4.13.
156 SAINT BASIL
the necessary duty of caring for the Church, so that the holy
God may give heed to His own flock and provide for you a
shepherd according to His will, one who will govern you
wiselv.
1
83. To the Govefnor of Neo-Caesarea
ing such a man? Why, how could I even refrain from de-
claring aloud the emotions of my soul?
Therefore, accept the appellation,
5
O
admirable Sir, applied
to \ou out of true and genuine friendship, for our practice
is far from servile flattering. Keep us numbered among your
friends, manifesting yourself to us by continual letters and
consoling us for vour absence.
64. To Hesychius 1
5 I.e., of 'friend.
1
Nothing is known of Hesychius except such information as Is found
in this letter and in Letter 72. The date of this writing is the same as
that of the preceding letter.
2 Terentius was a general and a count of the orthodox faith. Cf. Letters
99, 214, and 216.
3 Cf. Homer, Iliad 6.429-430: 'Nay, Hector, thou art to me father and
queenly mother, thou art brother, and thou art my stalwart husband.'
4 Cf. preceding Letter 63 n. 3.
158 SAINT BASIL
1
85. To Atarbius
Lord? 2 Yet, as the greater part of the distress falls upon your
also known and realized for a long time from the moderate un-
2 As St. Athanasius was about twenty-five years older than St. Basil, he
could easily remember the peace In the Church before the outbreak of
Arianisra.
3 Phronesei a title of address used by St. Basil for clergymen and laymen.
4 On the margin of the Codex Regius Secundus Is found this scholion:
'Concerning the bishops at Rome, Auxentius and those with him.*
5 The Benedictine editors consider that Valens Is meant by ton kratoun.
ton, and not the rulers but the bishops by autois. It Is in this sense
chat the passage has been translated.
6 Timiotate a title of distinction generally
applied by St. Basil to
bishops.
LETTERS 161
7 St. Basilhere refers to the schisms caused by the refusal of the Eusta-
thian or Old Catholic party to
recognize Meletius as bishop of the whole
orthodox party. After the death of Eustathms, the Church at Antioch.
the staunch support of orthodoxy, was rent with dissensions because of
the election of several incompetent
bishops Then, Meletius was elected
as a compromise candidate. He seems to have been neither
entirely
Nicene nor Arian, but he was esteemed
by such men as St John
Chrysostom, St. Gregory Nazianzen, St. Gregory of Nyssa, St. Basil, and
even his adversary St.
Epiphanius. Most of the churches of the West
and Egypt supported Paulinus, ordained in the Old Catholic
party,
but the East supported Meletius. Cf. St. Ambrose, Letter 13, which also
deals with this same general
topic.
162 SAINT BASIL
1
67. To Athanasius, Bishop of Alexandria
Hitherto, we wished
keep the most pious brother Doro-
to
2
3
theus, our fellow deacon, with us, so that at the end of our
negotiations we might send him back to acquaint your Honor
with the details of what has taken place. But, since we had
long delayed, postponing matters from day to day, and since
at the same time a certain
plan occurred to us for action to
be taken In our perplexity, we dispatched this same brother
to meet your Holiness, personally to report everything, and
to set forth our suggestion. Our
purpose was that, if our ideas
should appear to be useful, your Excellency should zealous-
ly strive for their realization.
Now, to put it briefly, the opinion has prevailed that this
same brother of ours, Dorotheus, should go to Rome and
3 Anhyperbletona. title of distinction which St. Basil uses for both
clergymen and la) men.
4 The identity of Sylvanus cannot be determined.
1 The same Bishop Meletius of whom St. Basil speaks with such esteem
in the preceding letter. Cf. also Letter 66 n. 4. The letter is of the
same date as the preceding.
2 Eulabestaton a title of distinction used by St. Basil for the lower
ranks of the clergy, but never for bishops.
3 Cf. Letter 67.
164 SAINT BASIL
should speak. And, so that your letter will have some author-
ity, you will by all means include in it the names of those
who are of like mind, even if they are not present. Conditions
5
here are still in a state of uncertainty. Euippius indeed has
come, but he has not, as yet, made any disclosures. However,
they are threatening an assembly of those people from both
the Armenian Tetrapolis and from Cilicia who hold views
similar to theirs.
1
69. To Athanasius, Bishop of Alexandria
5 Euippius was a bishop with a tendency to Arianism, and St. Basil felt
obligated to separate from communion with him. Cf. Letter 128. Al-
though in 360 Eustathius of Sebaste had declared Euippius unworthy of
the name of bishop, in 376 he united with him and recognized
bishops
and presbyters ordained by him. Cf. Letters 226, 239, 244, and 25 L
I This letter was written at about the same time as the preceding one.
LETTERS 1 65
coming.
Now, this, too, is the request of some here and necessarily,
as it
appears to us, also that they" eradicate the heresy of
1
70. Without Address, concerning a Synod
1
71. Basil to Gregory
5 A Greek by birth, and consecrated July 22, 259, on the death of Sixtus
II, during the persecution of Valerian. Nothing is recorded o him ex-
cept his efforts against heresy.
1 As St. Gregory of Nazianzus had refused to give his assistance for the
election of St. Basil as bishop, so he later refused his support to St.
Basil and would not accept any great responsibilities. He begged to
be excused for remaining at Nazianzus on the ground that it was better
for St. Basil's sake thai there should be no suspicion of favor toward
personal friends, Cf. Greg. Naz., Letter 45. The present letter, written
In 371, is
partly an answer to the letter from St. Gregory in which he
announced this stand; partly a plea that St. Gregory would not heed
the charges of heterodoxy which were being spread against him.
LETTERS 171
72. To Hesychius 1
I know both yourlove for us and your zeal for good. There-
fore, since Imust appease my most beloved 2 son, Callisthenes, 3
I thought that I would more
easily accomplish my earnest
desire if you would share my solicitude. The man has been
vexed at the most eloquent 4 Eustochius; and his vexation is
just. He charges the latter's servants with insolent and mad
acts against him. We are asking him to relent, to be satisfied
with the fear with which he has inspired both those over-
bold men and their masters, and to put an end to the quarrel
by granting pardon. For, in this way, two advantages will ac-
crue to him the respect of men and the approval of God
if he is
willing to mingle forbearance with the fear aroused.
Do you yourself, therefore, if you have any past friendship
and intimacy with the man, beg of him this favor, and if
you know any in the city who are able to appease him, take
6 Probably Caesarea, the place of his birth, and the Pontus, the region
of his bringing up.
1
73. To Callisthenes
I The Callisthenes mentioned in the preceding letter. This letter was writ.
ten at about the same time and on the same subject as the preceding.
LETTERS 175
in my great
But, I am again writing a long letter. For,
desire to persuade you, I cannot willingly leave unsaid any
of the thoughts which come to my mind, fearing lest on that
account may become because I have
my request ineffectual,
done my teaching inadequately. O most honorable and noble
son of the Church, confirm both hopes which I now place
my
in you and the unanimous testimony of all concerning your
soldier to depart
graciousness and gentleness, and order the
from us at once. As the matter stands, he has left undone no
act of annoyance or of insolence, since he prefers to avoid
all of us as his close friends.
grieving you rather than to hold
1
74. To Martinianus
How
much, think you, would I esteem the opportunity of
our some time meeting and conversing together at greater
length, so that I enjoy all your splendid qualities? For,
may 4
if it is
important as an evidence of culture to have seen the
52
cities of men and to have learned their minds, association
cow, would cut it in two, and then think that he had two
animals In place of the one. Yet, he did not make two; he
even destroyed the one. Furthermore, say to those who are In
their do-
authority that they do not In this way strengthen
for lies not In number but in the state of
minions, power
their affairs. For, now, we certainly think that some, perhaps
because of their Ignorance of the truth, others, because they
do not wish to cause grief by their words, and still others, be-
cause a matter of no concern to them, disregard what is
It is
4
need a Simonldes or some other such lyric poet who knows
how to bewail the sufferings in a striking manner? Yet, why
5
do I say Simonldes? I should have said Aeschylus, or some-
approach the market place more rarely than those did formerly
at Athens who were charged with dishonor or were unclean
of hand. There has been introduced in place of these assem-
blies the crudeness of certain Scythians or Massagetae. And
there is
only the sound of demanding creditors and hounded
debtors, and of menbeing beaten with whips. The galleries
on each side, resounding with gloomy echoes, seem, as it were,
to send forth their own voice, groaning over the things that
are happening. The struggle for life itself does not permit us
to take into account at all closed schools and torchless nights.
For, the danger not slight that, since those in power have
is
or any other natural pit you may have seen In the world,
such places, In fact, v\hlch,because they exhale sickness-laden
breezes, some men have Instinctively called Charonian. Real-
ize that the vileness of Podandus also Is like that of some such
place. Accordingly, of the three divisions of our citizens,
some, rising up, flee with their wives and their household;
others, the majority of the noblest In the city, are led away
like captives, a pitiable sight to their friends but fulfilling the
75. To Aburgius 1
joy and cheer to those who have been watching a long time
for our fall. Who, then, will stretch out a hand to us? Or
who will let fall a sympathetic tear over us, except your
Clemency, who would feel sympathy even for another's city
it were
if
enduring such sufferings, to say nothing of that
one which brought you forth into life? If, therefore, you have
any power, show it in our present need. At any rate, you have
great influence with God, who has abandoned you under no
circumstances, and has given many proofs of His benevolence.
1 Another attempt to save Cappadocia from being divided into two prov-
inces Cf. Letter 74 n I. Letter* 33, 147, 178, and 304 are also ad-
dressed to Aburgius. Cf. Letter 33 n. 1.
2 See Letter 74 n 6.
182 SAINT BASIL
Only, may you be willing to rise to our aid, and to use the
poner which you possess for the
assistance of your fellow
citizens.
1
76. To the Master Sophronius
1 Another plea for help at the time of the division of Cappadocia, written
at about the same time as the preceding letter. For Sophronius, cf.
Letter 32 n. 1; also Letters 96, 177, ISO, 193, and 272.
LETTERS 1 83
1
78. Without Address, in Behalf of Elpldius
our are
our country. Now, in what condition affairs here,
is as-
and how valuable the man is in our troubles, there
since you yourself with your
suredly no need for us to explain,
intelligence understand it thoroughly.
1
79. To Eustathius, Bishop of Sebaste
the preceding.
! Thisletter was written at about the same time as
a town of the
7"Iustaihnis was the Bishop of Sebaste (modem Sivas) ,
1
80. To Athanasius, Bishop of Alexandria
3 During the later Empire, the Pretorian Prefects lost their military
be created, but they were civil rulers
power. Four prefects continued to
of the provinces. . ,
1 Gf. Letter 61 n. 1.
186 SAINT BASIL
the greatness of their benefit to us, you would never have let
story of our life the meeting with your truly great and apos-
tolic soul, assuredly consider that we had received
we would
from the loving kindness of God a consolation compensating
for all we have suffered in our whole life.
1
8L To Bishop Innocent
If, then, you need such a man as this and not, rather,
some younger person only to serve as a messenger
fit and to
the very first opportunity, in order that I may send you this
man who chosen of God, suitable for the work, and revered
is
1
82. To Alhanasius, Bishop of Alexandria
When we
look into our affairs and perceive the difficulties
may rebuke the wind and sea? Who else than he who from
2
1
According to Tillemont (note 60), the bishops here referred to are
probably the Macedonians. This letter was written late in the year 371.
2 Cf. Luke 8.24.
LETTERS 1 89
1
83. To cm Assessor
I The assessor, like the censors at Rome, evaluated property and levied
taxes. These assessors, or censitores, were appointed by the emperor
for each province or smaller unit of territory. The letter was written in
the year 372.
190 SAINT BASIL
lasting rest.
Now, sincehave a certain piece of property around
I
84. To an Official
1
me to speak thus, but it Is also your due from those who have
had ever so little experience of your excellent administration.
Now, after this prayer, receive also our petition. It is for a
freed from public
poor old man whom an imperial decree
duties, but to whom, even before the emperor, old age itself
gave the necessary exemption. And you yourself
also confirmed
ing to make the payment, but believing that the oath has been
devised for them as a weapon of deceit and an opportunity
for delay.
themselves. We have said what our duty lays on us; the dis-
obedient will see to the consequence.
1
86. To an Official
Now, the gram, which was the only thing our most beloved
brother Dorotheas possessed for the necessary sustenance of
life, has been seized by some men of Brlsl
who were trusted
to administer public affairs. Whether they used violence of
themselves or were enjoined by others to do so, they are in
no way blameless In the affair. For, why does he who is wick-
2 I.e., they will not escape their taxes even if they swear to their inability
to pay them.
1 This letter was written in the same year as the preceding.
ed of himself do less
wrong than he who serves for the wick-
edness of others? For those who suffer, the harm done is the
same. We ask that this man receive
again his grain from those
who robbed him, and that they be not allowed to blame others
for their brash deeds. And we shall esteem the favor from
case of our presbyters and of those who are of the same mind
with us and are proceeding along the same road of piety.
Therefore, you have any care to relieve us, see that the
if
things which have been done are set right. For, you are able,
with the help of God, to correct both these matters and still
greater for whomever you may wish. I have written also to
the governor of the country in order that, if
they are not will-
ing to do right of themselves, they may be compelled to do
so by the action of the courts.
1 On the same subject and of the same date as the preceding letter.
2 Dorotheas.
196 SAINT BASIL
1
88. Without Address, for a Tax-Collector
time a little for us, so that those also who are out-
pointed
side the city may be reminded. The majority of the magis-
trates are in the country, as you yourself are not unaware. So,
many pounds as, in fact, are lacking, we entreat you let this
be done. The remainder will then be sent later. However,
if it
absolutely necessary that the whole
is amount be sent
in one payment to the treasury, we ask, as we did at the be-
1
89. To Meletius, Bishop of Antioch
Italy and Gaul, and also to some of those who wrote per-
sonally to us. Furthermore, it would be well advised for some
one to be sent as from a general synod carrying a second let-
ter; do you yourself have it written.
1 For Meletius, Bishop of Antioch, cf. Letters 57 and 68. This letter was
written before Easter, 372.
2 Dorotheus was a deacon of the Church of Antioch and of the com.
mu n ion of Meletius. St. Basil had used him the year before to carry
two letters to St Athanasius, asking him to use his influence with the
bishops of the West so that they would intervene and heal the schism
of the Church in Antioch by uniting all under Meletius. Cf. Letters
48, 50, and 52. Toward the end of the same year, St. Basil again sent
Dorotheus to St, Athanasius with letters for Pope Bamasus and the
Western bishops, asking for assistance in uniting the East. Cf. Letter
52. Dorotheus spent the winter in Italy but was unable to accomplish
any good. He returned in 372 with letters from Pope Damasus to St.
Basil and St. Athanasius which testified to their unity of faith. Cf.
Letters 61, 62, and 273. St. Basil is now sending Dorotheus to Meletius
requesting him to draw up more urgent letters to the bishops of the
West.
198 SAINT BASIL
be done by from
accomplish anything which should
letters
How these facts are regarded In the East has most certainly
not escaped the ears of your Reverence, all of which the
brother mentioned above will himself relate more in detail.
Be so kind as to send him out immediately after Easter, be-
Also
cause he is waiting for the decisions from Samosata.
commend his good will and send him forth to the appointed
1
90. To the Most Holy Brothers and Bishops of the West
your prayers, that the holy God may give tranquillity and
peace to our affairs and rebuke this wind and sea. Thus we
shall be freed from the tossing and turmoil in which we now
Trinity.
2
To our most dearly beloved of God and most holy brethren
ancl fellow ministers in Italy and Gaul, bishops of like belief
3 4 5 6 7
with us, we, Meletlus, Eusebius, Basil, Bassus, Gregory,
1An appeal to the Western bishops to assist in driving out heresy and
establishing peace in the Eastern Church, written
in 372.
2 Hosiotdtois a title of distinction applied by St. Basil only to the clergy.
3 Of Antioch.
4 Of Samosata.
5 Of Caesarea.
6 Tillemont (Basil, note 52) suggests Barses of Edessa.
7 The elder, of Nazianzus.
LETTERS 203
8 9 11 12
Pelagius, Paul, Anthlmus, Theodotus/ Vitus, Abraham,
13 14
Jobinus, Zeno, Theodoretus, Marcianus, Barachus, Abra-
15 16
ham, Libanius, Thalassius, Joseph, Boethus, latrius, The-
17 18
odotus, Eustathius, Barsumas, John, Chosroes, losaces,
19
Narses, Maris, Gregory, and Daphnus, send greetings in
the Lord.
Even a groan drawn forth repeatedly from the depth of
the heart brings some relief to distressed souls, and
perhaps,
also, a tear trickling down has dispelled the greater part of an
affliction. However, the
telling of our sufferings to your
Charity does not offer us a relief only as a sigh or a tear do,
but comforts us with a somewhat happier hope that,
perhaps,
If we should make known to
you our sorrows, we might rouse
you to come to our assistance. We have, in truth, long ex-
pected that you would bring this succor to the churches in
the East, but we have not yet obtained it no doubt, because
God, who in His wisdom administers our affairs according
to the inscrutable judgments of His justice, has ordained
that we should suffer these trials for a still
longer time. Now,
surely,you have not been ignorant of the state of our affairs,
most honorable brethren, since the report has gone forth of it
20
same belief with you, since you are disciples of the Apostle
who teaches that the fulfillment of the law is love toward
one's neighbor. But, as we have said, the just judgment of
the suffering
God, wMch measures out to us for fulfillment
interest. However,
appointed for our sins, has checked your
through your zeal for the truth and your sympathetic feelings
for us, we urge you, now at least, to let yourselves be roused,
when from the most pious brother, our fellow deacon, Sa-
binus, you have learned all, even what escaped your
ears
human concerns.
against one another in order that they may shroud their own
actions in public evils.
the people who are sound in faith flee the houses of prayer
as schools of impiety, and throughout the deserts they raise
their hands to the Lord in heaven with groans and tears.
However, that which has happened in most of the cities has
assuredly been relayed even to you that the people with
their wives and children and with even their aged ones pour
out before the walls of the cities and offer their prayers in
206 SAINT BASIL
certainly not need to leam from us, but from the Holy Spirit
Himself who will suggest it to you. Only, there Is need of
haste to save those who still remain, and of the presence of
more brethren so that those coming here may make up the
full number of a synod, to the end that they may have the
in. And in our case, in addition to the open war of the heretics,
another that has sprung up among those who seem to be
still
22 For this synodical letter, cf. Theodoret 1.8 and Socrates 1.9. The
Benedictine editors are surprized that St. Basil shows agreement with
this synodical letter, since it defines the Son as tes antes hypostdseos
kai ttsias (of the same essence and substance) It is, however, not in the
.
As
to the question concerning a person being compelled to
receive Communion by his own hand in times of persecution^
when there is no priest or minister present, it is superfluous
to show that the act is in no way offensive, since long-con-
tinued custom has confirmed this practice because of the
circumstances themselves. In fact, all the monks in the soli-
tudes, where there is no priest, preserve Communion in their
house and receive it from their own hands. In Akxandria
and in Egypt, each person, even of those belonging to the
laity, Communion in his own home, and, when he wishes,
has
he receives with his own hand. For, when the priest has once
and for all completed the sacrifice and has given Communion,
he who has once received it as a whole, when he partakes of
it daily, ought reasonably to believe that he is
partaking and
1 Tillemont (Basil, note 34) says that Arnaud does not consider that
this letter is St. Basil's, but he gives no reason for his opinion. Tille-
mont himself thinks that it is only a portion of a letter, but sees no
reason for rejecting its authenticity. Its manuscript tradition is poor,
but does not offer sufficient cause for doubting its authorship. It was
probably written in 372.
2 John 6.55.
3 The Greek meanings are literally: Lord's Day, the Fourth, Preparation,
and Sabbath.
LETTERS 209
receiving from him who has given It. Even In the church the
priest gives the particle, and the recipient holds It completely
in his power and so
brings it into his mouth with his own
hand. Accordingly, it is virtually the same whether he receives
one particle from the priest or many 4
particles at one time.
advantage than they who are slandering me. But, since the
infirmity of body has prevented me, afflicting me much
my
more severely than usual, I have, of necessity, resorted to
writing. Accordingly, O
admirable Sir, when recently I met
your Honor I was desirous of communicating with your Wis-
dom concerning my temporal affairs, and I also wished
all
I For Elias, Governor of Cappadocia, cf. Letters 84 and 96, St. Basil is
here defending himself from the slanders directed against him by
enemies because of the church and hospital which he had recently built
in the suburbs of Caesarea. Cf. Greg. Naz., Oratio 20; Theodoret, EccL
Hist. 4.19; and Sozomen, 6.34. The letter was written in 372, at the
departure of Valens.
210 SAINT BASIL
and respect him? And do not think, most noble Sir, that our
part consists only in words, for we are already engaged in the
work itself, having in the meantime helped to procure the
materials.
So much, then, for my defense before the
governor. But
the answer in reply to the censures of
fault-finders, which
should be given to a Christian and a friend who is concerned
for our reputation, must now be left unsaid on the ground
that it is both too long for the limits of a letter and,
especially,
that it is not
safely to be entrusted to lifeless writing. But,
in order that you
may not, during the time before our meeting,
be led on by the slanders of certain men and forced to relin-
quish any of your good will toward us, act as Alexander did.
It is said that
he, when one of his friends was being slandered,
offered one ear to the slanderer, but
carefully stopped the
other with his hand,
showing that he who intends to judge
rightly must not be at once completely carried away by those
coming first, but must keep half of his hearing unprejudiced
1
95. To Eusebius, Bishop of Samosala
1 For Sophronius, cf. Letter 32 n. 1. Cf. also Letters 84 and 94, which St.
Basil wrote to Elias. This letter was written In 372.
214 SAINT BASIL
of all men whom we know, and that he does not bestow favors
on anyone we
pass by, as being less
in violation of justice,
The Lord who reveals the depths and makes manifest the
counsels of hearts has also given to the lowly comprehension
of artifices difficult, as some think, to understand. Therefore,
nothing has escaped us; nor is anything which has been done
hidden. Nevertheless, we ourselves neither see nor hear
still
anything, except the peace of God and what leads to it. For,
even if others are powerful and and we are
great self-reliant,
nothing and of no worth. Consequently, we would never attrib-
ute so much
to ourselves as to think that
we, single-handed,
could succeed in our difficulties,
knowing well that we need the
help of each one of our brethren more than one hand needs
the other. Then, too, the Lord has
taught us the necessity
of unity of action from the
very construction of our bodies.
For, when I reflect
upon these our limbs, that not one of them
is sufficient in itself for
activity, how shall I consider that I
alone am strong enough to combat the troubles of life? In
fact, neither could one foot move safely forward unless the
other helped to support it, nor could the
eye see clearly if
it did not have the other as its
partner, and if it did not, in
1
98. To Eusebius, Bishop of Samosata
1 This letter was written, according to Loofs (op. cit, 25) at Sebaste in
,
3 For Meletius, cf. Letters 57, 68, 89, 120, 129, and 216.
4 Cf. preceding letter and note.
5 According to Tillemont, this reference is to St. Basil's own brother, St.
Gregory of Nyssa. Maran, however, thinks that St. Basil is referring to
St. Gregory of Nazianzus.
218 SAINT BASIL
a great man not only to suffice for great things but also by
his own power to make little things great.
6
Now, what must be done about Palmatius, who, even
many admonitions from the brethren, is still serving
after so
Maximus 7 in the persecutions? But, in spite of all, they do not
even now hesitate to write to him; for they are not permitted
to come themselves because of ill health and their own duties
at home.
Yet, be assured, Father, most beloved of God, that our
affairs have exceeding great need of your presence, and it is
necessary for you, yet this once, to bestir your venerable age
in order to sustain Cappadocia, which is already wavering
and near its fall.
1
99. To Count Terentius
6 Otherwise unknown.
7 Governor of Cappadocia and successor of Elias. Cf. Tillemont, note 58.
Although here represented as a persecutor of the orthodox, in the next
year, when he was removed from office and accused of embezzlement
of public funds, he found no warmer advocate than St. Basil. St. Basil
wrote three letters in his behalf, Letters 147, 148, and 149. The
per-
secution here mentioned may
simply have been severe exactions of trib-
ute.
discussed with each other, and all that day had been
much
spent in the examination of these matters, finally, when eve-
ning had come, we separated from each other without having
brought our discussion to any final agreement. On the follow-
ing day again, having taken our stands early in the morning,
we were arguing on the same points, and at this time the
brother Poimenius, a presbyter of Sebasteia, came, and he
3
zealously defended the opposing doctrine against us. Little
by little, then, we freed ourselves of those charges which he
seemed to bring against us and led them on to such agreement
3 'Us' and *we' here mean St. Basil alone, not St. Basil and Eustathius.
LETTERS 221
in order that I
might not seem to be publishing the dis-
graceful treatment accorded me. However, since I could not
otherwise defend myself to your
Excellency, I was obliged
to relate all the truth of what has
happened.
In the neighboring
country of Armenia I beheld the letter
of your Charity as men at sea would
descry a beacon shin-
Ing afar off on the waters, especially if the sea should happen
to be wildly agitated by the winds. For, though, indeed, a
letter of your
Dignity is
naturally pleasing and affords much
comfort, yet, at that time especially, the circumstances in-
creased my gratification from it. Now, what these circum-
stances were and how they grieved us I should not say, since
I have decided once and for all to forget those distressful
things. Our fellow deacon, however, will relate all to your
Reverence.
My body has failed me so completely that I cannot endure
even the slightest movements without I pray that
pain. Yet,
now, at least, it may be possible for my former desire to be
through the help of your prayers, even though this
fulfilled
That this, our first letter to you, should have a more cheer-
ful subject a matter worthy of prayer. For, in this way,
is
I Editions anterior to the Benedictine add to this title, 'to the wife of
Arinthaeus/ but no manuscript known at present contains it. The letter
was written in 372.
LETTERS 225
life
painful to you and has led us, who are
joined with you
through the love of God, to sympathy. Now, on
learning
from our brethren in what troubles
you were, it seemed that
we ought to bring you all possible consolation.
If, therefore,
it had also been
possible to cross over to the place in which
your Nobility happens to reside, I would have considered it
as of the greatest
importance to do so. The feebleness, how-
ever, of our body and the numerous duties in which we are
engaged, both rendering even this journey which we have
undertaken a cause of great harm to our
churches, have in-
duced us to visit
your Dignity by reminding you that
letter,
these afflictions from the Lord who watches over us do not
happen to the servants of God without benefit, but for a trial
(rf true love toward the God who created us. For, as the
toils of the contests lead the athletes on to their
crowns, so
also the test
through tribulations leads Christians on to per-
fection, if we receive with
becoming patience and in all grati-
tude what dispensed to us by the Lord.
is
1
102. To the Citizens of Satala
1 The Benedictines give the year 372 as the date of this letter, but Loofs,
op. cit. 20f, places it 375. m
2 Cf. Zach. 2.8.
3 The person of whom St. Basil is
thinking is Poemenius. Cf Letter 122.
LETTERS 227
So much, then, for our part. And we ask that your re-
sponse may not appear less than our expectation and the
assurance which we gave to the man that we have sent him
out to friends most dear to us, but that each of you may strive
to surpass the other in your esteem and love for him. See to
it, therefore, that you show this noble rivalry, and by your
extraordinary attention console his heart, so as to make him
forget his country, forget his relatives, and forget the people
who were as dependent upon his leadership as a new-born
babe upon the breasts of its mother.
We have sent Nicias 4 ahead to make known to your Hon-
orable Selves what has been done, in order that, on receiv-
ing the news, you may celebrate and give thanks to the Lord
who has deigned through us to fulfill your prayer.
1
103. To the People of Satala
The Lord
has answered the prayers of His people, and
through our Lowliness has given to them a shepherd worthy
of the name, and not one who makes traffic of the title as
many do. He is a man capable of pleasing you exceedingly
in the name of the Lord who has filled him with His spiritual
gifts, since you love the true doctrine and have accepted a
life in accordance with the commands of the Lord.
4 Otherwise unknown.
1 On the same subject and of: the same date as the preceding letter.
228 SAINT BASIL
1
104. To the Prefect Modestus
The
very act of writing to so great a man, even if no other
pretext were added, is to be esteemed a special honor in the
eyes of the discerning, because association with men who pre-
eminently surpass all others confers the highest distinction on
those deemed worthy of it. But, as for me, who am in distress
for my entire country, the petition to your Lordship is a
necessity, and I beseech you to bear it kindly and as you are
wont to do, and your hand to our country
to stretch out
which has already fallen to its knees. And this is the matter
for which we are making our petition.
Our ministers, consecrated to God, both presbyters and
deacons, were left free of taxation by the former census. But
our present registrars, on the ground that they have received
no order from your exalted Highness, 2 have enrolled them,
except, perchance, some who were otherwise exempt on ac-
count of age. Therefore, we ask that this record of your kind-
ness be left us to preserve for all future time a goodly memory
of you, and that the clergy be exempt from taxation accord-
1 For Count Terentius, cf. Letter 99. This letter was written in the
autumn of 372.
2 Perhaps the disciple o Eustathius mentioned in Letter 119.
230 SAINT BASIL
noble root, fruitful in good works, and truly like lilies among
3
thorns. For, the fact of your not yielding to their deceits
when you were surrounded by the great perverseness of men
who corrupt the doctrine of truth, and of your not abandon-
ing the apostolic pronunciatioa of the faith, turning to the
innovations prevalent at the present time is not that de-
serving of great thanksgiving to God, and does it not most
justly win for
you great commendation? You have believed
in the Father and the Son and the Holy Spirit. Do not be-
But, they who say that either the Son or the Spirit is a
creature, or who in general reduce the Spirit to the minister-
ing or servile order, are far from the truth. should flee We
communion with them and avoid their conversation, as being
poisonous to the soul. But, if at some future time the Lord
shall grant us the favor of
seeing you, we shall explain in
fuller detail our words
concerning the faith, so that from
Scriptural proofs you may be able to recognize the strength
of the truth and the weakness of
heresy.
3 Cf, Cant 2.2. St. Basil is fond of borrowing expressions and phrases
from the Bible.
LETTERS 23 1
1
106. To a Soldier
1
107. To the Widow Julitta
1 St. Basil wrote this letter to a widow of Cappadocia who was being
troubled by the guardians of her heirs. The two following letters are
also written in her behalf. Tillemont, though without sufficient evidence,
wisJies to identify her with the other widows to whom St. Basil has
letters addressed. The date of this letter is 372.
232 SAINT BASIL
1
108. To the Guardian of the Heirs of Julitta
1
109. To Count Helladius
1 apologize
exceedingly for being troublesome to your Ex-
cellency, lest I should seem to make use beyond measure of
1 On the same subject and written at the same time as the two preceding
letters.
234 SAINT BASIL
1 For Modestus, cf. Letter 104. This letter was written in 372.
LETTERS 235
freedom of speech,
being content in the gentleness of your
disposition to descend to our level, in that measure and still
more do we pray that our good Master will bestow on you
an increase of dignity during your whole life.
Although I had
long ago set my heart on writing and enjoying the honor, yet,
respect for authority restrained me, for I was careful lest I
should ever seem to be
using that freedom to excess.
But, I now am
forced to take courage from the fact that
your incomparable Excellency has authorized us to write, as
well as from the need of those who are afflicted. There-
being
fore, if the mighty supplications from the lowly have
among
any weight, let me entreat you, admirable Sir, by your kind
assent graciously to give
security to the pitiful country people,
and to order that the tax on iron be made endurable for the
inhabitants of the iron-producing country of Taurus, so that
they may not be wiped out once and for all, but that their
service to the public treasury may be lasting. are con- We
vinced that this of all things is especially an object of concern
to your admirable Benevolence. 2
1
111. To the Prefect Modestus
1 For Modestus, ci Letter 104. This letter is of the same date as the pre-
ceding one.
236 SAINT BASIL
2
by Differing it in lieu of an olive branch, he might meet with
some kindness. Assuredly, even if we ourselves are of no ac-
count, our very moderation is sufficient to supplicate the
kindest of prefects, and to obtain pardon for us, in order
that, no wrong has been done by the man, he can be saved
if
1
112. To the Leader Andronicus
fection; and I did go, but I missed the meeting, since I ar-
rived a short time after the departure of your Honor). And
the second is that I might personally
perform a mission which
1 had for a long time hesitated to commit to writing, since I
1 Both Andronicus and Domitian are otherwise unknown. This letter was
written in the year 372.
LETTERS 237
others, and asking pardon for the rest, none of which could
be easily accomplished through a letter. Now, because I had
one advantage your own godlike person to offset all these
disadvantages, and because it will be sufficient to unfold to
you the opinion which we have about the matter, you yourself
adding the rest, I did not shrink from the undertaking.
But you see how I am going around in a circle, hesitating
and shrinking from revealing the cause for which I am writ-
ing these words. This Domitian has been a friend of ours, as
were our parents, so that he differs in no way at all from a
brother. Why should one not speak the truth? Accordingly,
1
7/3. To the Presbyters at Tarsus
left alone, and that either being ashamed they may return
1
1 15. To the Heretic Simplicia
directed against me. I shall wait for the Judge above who
knows how to finally avenge every evil. For, even though a
person should pour out money more plentifully than sand, he
Injures his soul if he tramples upon justice. Now, God always
demands a sacrifice, not, I mean, as if
needing it, yet accept-
ing a pious and righteous mindas a precious sacrifice. But,
when anyone treads on his own soul by transgressing, God
considers his prayers profane.
Therefore, be mindful of the last day, and do not, if
you
please, argue with us. We
have more knowledge than you,
and we are not so choked within with thorns, nor do we
mix tenfold evil with a few virtues. You have roused up
2
against us lizards and toads, creatures of spring, forsooth,
but unclean ones. However, a bird will come from above to
devour them. For, the account I must render is not according
to what you think, but as God knows how to judge. And, if
there is also need of witnesses, slaves will not take the stand,
the Judgment, but the eyes of the just and the countenances
of virile men, who then will see with their eyes what they
are looking toward with their understanding.
1
116. To Firminus
1
Firminus, as well as his father, Firminus, and grandfather, Brettanius,
are unknown except through this letter Firminus, seems to have aban-
doned the ascetic life which he had first embraced in order to join the
ann\ St. Basil wrote this letter about 372.
LETTERS 245
1 This is
evidently an answer from Firminus to the preceding letter and
there does not appear to he any reason for
doubting its authenticity.
This and all other unaddressed letters are lacking m
the MSS of the
Aa family, but this ib piobabh because the\ were unknown. Cf Bes-
sieres 156, 159, 160. This lettei was wntten about 372
246 SAINT BASIL
fully satisfied that, God willing, it will go very easily with us,
since the matter is both lawful and holds no difficulty, and
since our many friends at court are ready to show us favors.
2 The Empire was divided into thirteen civil dioceses, of which the first
was subject Egypt was go\erned by an Augus-
to the court of the East.
tal perfect, and the remaining; eleven dioceses by \icars or vice-prefects.
3 Letter 123 of St. Gregory of Nazianzus makes it evident that a written
discharge was necessary for soldiers. He says to a certain Ellelichus*
'Mamanta, the slave Reader, whose father was a soldier, was consecrated
to God because of his noble character. Give him to God and to us,
but do not let him be numbered among vagabond soldiers Give him his
freedom in writing, so that he may not be threatened by others.' Cf.
P. G 32 534 n. 99.
LETTERS 24}
2
Through my most revered and most pious brother Peter
I salute your Charity, urging you now, as on every other
occasion, to pray for me that, turning from these detestable
&nd harmful habits of mine, I may at length become worthy
1 The MSS vary between Jovinus and Jobinus. Furthermore, all do not
agree that Jovinus was Bishop of Perrha. Some read Kerres and others
Perges. Tillemont and Maran, however, prefer the reading- Perrhes of
six of the MSS. Perrha was in Syria and no't far from the seat of Euse-
bius of Samosata, The letter is an excellent example of the spirit of the
Second Sophistic period of Greek rhetoric. The whole is a rather far-
fetched metaphor. St, Basil has visited Jovinus and compares his visit to
a loan out at interest. We
learn from Letter 127 that Jovinus repaid the
visit. This letter was written near the end of 372 or at the beginning
of 373.
may set out with all the signatures. Give orders that we be
1
121. To Theodotus, Bisfwp of Nicopolis
1 On the same subject and of the same date as the preceding letter, and
one of the two (cf. Letter 130) extant letters of St. Basil to Theodotus.
Theodotus, Bishop of Nicopolis and Metropolitan of Lesser Armenia,
was an aged prelate of noble character and unquestioned soundness of
faith, and was highly esteemed by St. Basil. Theodotus, however, sus-
pected EustaHjius of Sebaste of heresy, and, when
St. Basil showed him-
friendship for him, Theodotus turned his suspicions on St. Basil and
refused to co-operate with him in the appointment of bishops to Lesser
Armenia.
252 SAINT BASIL
1
122. To Poemenius, Bishop of Satala
No
doubt, you asked the Armenians for a letter when they
returned through your city, and you learned my reason for
not giving them one. Now, if they spoke with a love of the
truth, you pardoned us at once; but, in case they concealed
it, which I do not think probable, at least hear it from us.
124. To Theodoras 1
they hide it completely in the depths [of their hearts], they will
themselves bear the condemnation for their deceit, but will
prepare for us an easy defense in the Day of Judgment, when
the Lord will reveal 'the things hidden in darkness and make
32
manifest the counsels of hearts. Therefore, it is
proper to
receive them they profess that they believe according to
if
phemies the fact that it is written in the Creed that, 'if any-
one says that the Son is from another substance of person,
the Catholic and Apostolic Church excommunicates him/
Now, it is not said in this latter statement that substance and
person are the same thing. For, if the words expressed one
and the same what was the need of both of them? But,
idea,
it is evident that, since some
deny that the Son is of the sub-
stance of the Father, and others say that He is not, indeed,
of the substance but that He is of some other person, they
thus have rejected both views as foreign to the mind of the
Church. Now, when [the Fathers] declared their opinion,
they said that the Son was of the substance of the Father,
c
not adding further, of the person.' Thus, that former state-
ment is laid down as a rejection of the evil opinion, but this
latter contains a declaration of the doctrine of salvation.
4 For a definition of the theological terms used in this letter, cf. Letter 8.
5 Sabellius affirmed that there exists in God only a single person, and
that this unity or monad constitutes the absolute being of God. When
the Divine Essence departed from its quiet and inactivity, manifesting
itself and acting, it was called the Word, It is the Word which created
the world, and, again, it is the Word which undertook the salvation
of humanity. For this work it took three successive modes of existence:
three aspects (prdsdpa) , three denominations (ondmata) correspond-
,
ing to the three economies which succeed each other in the order of
salvation: Father, Son, and Holy Spirit. But, these three modes of ex-
istence are transitory and accidental. Each of them is to cease at the
same time as the object which necessitates each.
258 SAINT BASIL
the Father in His own Person, the Son in His own, and the
have
Holy Spirit in His own, just as [the Fathers] themselves
clearly explained, For, they proved sufficiently and clearly
was not,* and that He was made from what was not,' or
5
6 Cf. Heb. 1.14. St. Basil does not give the full quotation.
7 Matt. 28.19.
8 Fronto was a priest under the
jurisdiction of Theodotus, Bishop of
Nicopolis, to whose see he was elevated after the latter's death. How-
ever, he did not possess Theodotus' firmness of character, for he fell into
heresy.
9 Known only from this passage.
LETTERS 26 1
1
126. To Atarbius
ably and harshly at what has been done and what has been
reported to have been said by you.
1
127. To Eusebius, Bishop of Samosata
ask who desires nothing else than the true peace, even though
some persons 4 perverting the truth interpret otherwise. Let
those, therefore, use their tongues for whatever they wish;
at some time, assuredly, they will repent of these words.
ceive your Wisdom along with the rest, but let him send to
us a concise answer to the question, either confessing com-
munion with the enemies of the faith, or denying it. If you
will persuade him to do this, and send me answers which are
correct and such as I pray for, I am the one who has been
completely wrong in the past. I take all the blame upon my-
4 These are probably the two monks, Basil and Sophronius, who had been
recommended to St. Basil by Eustathius, and who had been spreading
calumnies against St. Basil. Cl Letter 119.
LETTERS 265
5 Euippius was a bishop with tendencies to Arianism, from whom St. Basil
had left himself obliged to separate altogether. Cf. Letter 56. Eusta-
thius of Sebaste, in 360, violently denounced Euippius as not worthy
to be a bishop, but m
376 Eustathius united with him and recognized
the bishops and presbyters he had ordained. Cf. Letters 226, 239, 244,
and 251.
6 Cf. Acts 4.32.
266 SAINT BASIL
1
129. To Meletius, Bishop of Antioch
3 I. e., Apollmaris.
4 Foi Sabellius, cf. Letter 125 n. 5.
268 SAINT BASIL
coming from the East, but, having once chosen one part,
to receive the rest on the testimony of those who are already
in communion and not to associate themselves with every-
one who writes the Creed on a pretense, indeed, of orthodoxy.
For, thus they will find themselves in communion with those
who are at odds with each other, who frequently put for-
ward the same statements of doctrine, but fight with one an-
other as violently as those who are most widely at variance.
In order, then, that the heresy may not be further enkindled
when those who are in disagreement with each other bring
forward their opposing formulae, the bishops of the West
must be urged to make a distinction as regards their com-
munion with chance-comers and communion established
by written document according to the regulation of the
Church. 5
5 From this passage and Letter 224 the Benedictine editors perceive two
kinds of communion the first, personal, in the Eucharist and prayer;
the second, by letter.
LETTERS 269
you know nothing either little or great about his affairs. How-
ever, I did not overlook the matter on the ground that the
acts which he committed against us were
negligible, but be-
cause the report had been published abroad to all men al-
ready, and there was no need of any explanation from us to
learn the intention of the man. For, he even contrived this
himself, as if fearing lest he might have few witnesses of his
views, sending the letters which he had written against us
to every farthest corner of the world. At all events, he has
cut himself off from communion with us, since he refused to
meet us at the appointed place and did not bring his disciples
as he had promised, but, together with the Cilician Theo-
1
131. To Olympius
if anyone is cut off for heresy from any brotherhood (and you
1
133. To Peter, Bishop of Alexandria
is unknown
1 Paeonius except through this letter. St. Basil here refers
to the calligraphists and tachygraphists whom he has trained Letters
134, 135, 223, 333, and 334 have been quoted in some studies of stenog-
raphv. A. Schramm ('Korrespondenzblatt.' Amtliche Zeitschr des k.
Stenographischen Instituts zu Dresden 48 (1903) 221 and 241 ff) would
conclude from the present letter that St. Basil himself was a master of
tachygraphy, and did not scorn to give instructions in it. F. Maier
In anv case,
(idem, 49 (1904) 42ff.) rightly objects to this conclusion.
St. Basilemployed tachygraphy and had his difficulties with it Cf. the
present letter and Letter 135. This letter
was written in 373.
276 SAINT BASIL
1
135. To Diodorus, Presbyter of Antioch
nite, the digressions against persons disrupt the unity and tend
to no useful end.
have said all this in order that it may be shown that you
I
have not sent your works to the hands of a flatterer, but have
shared your toils with a most sincere brother. And I have
not spoken for the correction of what has already been written,
but for a precaution in regard to what shall be written. For,
certainly, he who employs such skill and zeal in writing
will
padocians come!
1
136. To Eusebius, Bishop of Samosata
2
In what condition the excellent Isaac found us, he, better
than I, you in person, even though he does
will describe to
not have a tongue able to report in tragic manner the exce-
siveness of my sufferings; such was the gravity of illness. my
But, in probability, this
all is known to everyone who is ac-
i! Otherwise unknown
LETTERS 279
your Honor long ago, not offering any help for the common
interests, but getting great profit for myself from my inter-
course with you. For, I had determined to be out of reach of
the ecclesiastical darts because of my lack of protection against
the intrigues of our adversaries. May the mighty hand of
God preserve you mankind, the noble guardian of the
for all
1
137. To Antipater
1
Antipater is the Governor of Cappadocia to whom St. Basil is recom-
mending the protection of his old friend and relative, Palladia. Cf.
Letters 186 and 187. Palladia is otherwise unknown. This letter was
written in 373.
2 Semnotdtes a title of distinction used by St. Basil.
LETTERS 281
son is in safe
custody and is held by the soldiers, to grant
us this favor, a favor free from
offense and from
reproach.
1 OnEusebius, Bishop of Samosata, cf. Letters 27, 30, 31, 34, 47, etc. This
was written in 373.
letter
2 Eipidius is the deacon at whose hands St. Basil received the present
letter from Eusebius and
by whom he sent a the
letter of consolation to
Egyptian bishops who were in exile for the Faith in Palestine (Letter
265) .
282 SAINT BASIL
wrote St. Basil a harsh letter, accusing him of love of strife and con-
troversy. St. Basil's reply is a model of courteous sarcasm. Evagrius
afterwards became the instrument for prolonging the schism. Cf. Theo-
doret, Ecc. Hist. 5.23, and St. Basil, Letter 156.
4 Pompeianusi, the father of Evagrius, was, according to St. Jerome, a
descendant of the officer of that name who accompanied Aurelian
against Zenobia of Palmyra in 273.
5 St. Eusebius, Bishop of Vercelli, 283-371. According to St. Ambrose, he
was the first bishop of the West to unite the monastic with the clerical
life; cf. St. Ambrose, Letter 63, Ad Vercellenses, Being entirely orthodox,
he refused at the synod of Milan in 355 to sign the document condemn-
ing St. Athanasius. In 363, on his return to Vercelli from exile, "he
became one of the chief opponents of the Arian bishop Amentius of
Milan. The Chuich honors him as a martyr on December 16.
LETTERS 283
visiting us.
Those at Sebaste who hold our opinions, having laid bare
5 6
the festering wound of Eustathius heterodoxy, are asking us
for some ecclesiastical care.
Iconium a city of Pisidia, formerly the second city in
is
people also to pray, so that for the remaining days and hours
of our sojourning it may be granted us to serve in a manner
well pleasing to the Lord.
1
139. To the Alexandrians
The
report of the persecutions which have been taking place
throughout Alexandria and the rest of Egypt reached me
long ago, and it has deeply affected my soul, as was to be
expected. For, we thought of the artifice of the Devil's war-
fare, who, when he saw that by the persecutions of our enemies
the Church was increasing and thriving the more, changed
his plan. He no longer makes war openly, but places hidden
snares for us, concealing his treachery by means of the name
which his followers bear, in order that we may endure the
same sufferings as our fathers, and yet not seem to suffer for
Christ, since our persecutors have the name of Christians. We
sat for a long time considering these things, amazed at the
1 The persecution here referred to is the one caused by Valens, who tor-
tured the Eastern Catholics from 369 to the end of his reign. This letter
was written in 373.
LETTERS 285
1
140. To the Church at Antioch
'Who will give me wings like a dove? And I will fly' to you
52
*and be at rest from
longing desire for a conference with
my
your Charity. At present, however, I am in want not only
of wings, but of a body itself, since mine has for some time past
been laboring under a long-continued weakness, and now
has been completely crushed by uninterrupted afflictions. For,
who is so hard of heart, who so absolutely without sympathy
and kindliness that, when he hears the groans which strike
upon our ears from all sides as if from some sorrowful choir
1 This letter was written in 373.
2 Cf. Ps. 54.7.
LETTERS 287
4 The Benedictine editors tell us that St. Leontius, who was present at
the Council, brought the Nicene Creed to Caesarea, and both he and
his successor Hermogenes bravely defended it, as can be seen in Letter
81. However, Dianius, who succeeded
Hermogenes, did not follow in
their footsteps but signed several Arian formulae. Still, he supported
the Nicene Creed, as is testified n Letter 51.
LETTERS 289
empt it entirely from the tax. For, has already pleased your
it
1
143. To the Second Accountant
1
145. To Eusebius, Bishop of Samosata
1 Similar to the preceding letter and written at about the same time.
1 For Eusebius, cf. Letter 141 n. 1. This letter was written in 373.
2 Le., Valens.
294 SAINT BASIL
146. To Antiochus 1
147. To Aburgius1
148. To Trajan 1
Cf.
preceding letter. This Trajan may be, although it is not certain,
1
you to look upon him with kindly eye and to extend to him
that very helpful favor, which, although
many enjoy, they are
not able to exhaust I mean the favor of your clemency. And
we are also all positively convinced that in the courts your
support will be a great means toward victory for him. More-
over, this man, who has requested our letter on the ground
that it will be of some use to him, is himself the most right-
eous of all men. May we see him among the rest praising your
Dignity with all the strength of his voice.
149. To Trajan 1
You yourself have seen with your own eyes the misery of
the formerly renowned but now most pitiable Maximus, who
was governor of our country. that Would he had not been!
For, think that the government of the peoples will be
I
1 The MSS, assign this letter to the Trajan of the preceding letter. It
sufferings did those acts entail which were later devised against
him by the vicar And, now, he has come under guard to com-
!
plete the rest of his penalties here, unless you will be willing
to hold your mighty hand in protection over the afflicted man.
1
150. To Amphilochius 3
in the Namg of Heracleidas
1
Amphilochius, later Bishop of Iconium, had abandoned his practice of
law and was living in retirement at Ozizala, not far from Nazianzus
where Gregory, his uncle, was bishop. Other letters addressed to him
by St. Basil are:161, 176, 190, 200, 201, 202, 218, 231, 232, 233, 234,
235, 236, and
238, besides those dealing with the canons. Heracleidas, a
friend of Amphilochius and also a retired lawyer, was living at St.
Basil's famous hospital at the time that this letter was written. St. Basil
wrote this letter for Heracleidas to let Amphilochius know why Hera,
cleidas had not joined him in his retreat, to explain what Heracleidas
was doing at Caesarea, and to attempt to persuade Amphilochius to
come to St. Basil. It was written in 373.
LETTERS 299
a curb against
all, my youth, and, then, spurs for the race of
piety. And the provider of these, without doubt, is reason,
now moderating our disorderly conduct, now arousing the
sluggishness of our soul. Again, I need other remedies so as
to purify the sordidness of my manners. For,
you know that
we who for a long time have been accustomed to the forum
are unsparing of our words and are not on our
guard against
the imaginations, which are aroused in our mind by the Evil
One. Moreover, we are overcome by honor and we do not
easily lay aside the habit of thinking somewhat highly of our-
great and
selves. Against these things I realize that I need a
an experienced teacher. Then, in truth, the cleansing of the
soul's eye, so that it may be able to fix its
gaze on the beauty
of the glory of God when aU darkness of ignorance, like some
rheum, has been removed, I consider no little task nor one
that brings profit only for a short time.
I know full well that your Eloquence is aware of this and
desires that there should be someone to give this assistance.
ing from the truth altogether, there is one road which leads
to the Lord, and all those going to Him travel in company
with one another and proceed according to one rule of life.
Therefore, where can I go and be separated from you and
not live with you and with you serve God, to whom we have
by common consent fled for refuge? For, our bodies may be
separated by material space, but certainly the eye of God looks
upon us both together, if my life is really worthy of being
viewed by the eyes of God, for I have read somewhere in the
4
Psalms that 'the eyes of the Lord are upon the just.' And I
do indeed pray to be bodily present both with you and with
everyone who makes a choice similar to yours, and also every
night and day to bend my knees to our Father in heaven with
you and with any other who is worthily calling upon God.
I know that union in prayers brings much gain. Yet, if the
prayed to visit him some day with you, in order that you, while
15 L
1
To Eustathius, the Physician
If there is
any benefit from our letters, do not for any length
of time cease writing to us and rousing us to write, for we
ourselves are certainly made happier by reading the letters
of intelligent men who love the Lord. And, whether you
yourself really find something deserving of esteem in our let-
ters, it is for you who read them to know. By all means, if we
1 Letter 189 is also addressed to this Eustathius. This letter was written
in 373.
LETTERS 303
become better
by being used. But, your counsels drawn from
the art of medicine are apparently beside the point, since we
are not employing the knife, but they who have become cor-
2
rupted are falling upon one another. Now, there is a Stoic say-
ing: 'When,' it is said, 'matters do not happen as we wish, we
wish them as they happen.' But, on my part, I cannot conform
my will to the matter in hand ; yet, I do not condemn men who
perform a necessary act against their will. For, you physicians
do not wish to cauterize the sick or otherwise cause them to
suffer; nevertheless,you permit it frequently in consequence
of the seriousness of the condition. Neither do those who go
3
throw out their cargo, but, in order to escape
to sea willingly
2 Eustathius the bishop and his followers are using the knife upon each
other.
3 According to the Benedictine editors, the cargo thrown overboard rep-
resents the loss of unity suffered by the Sebastenes when they
left
1
752. To Victor, a Commander
only accept the letters sent by us but also miss those which
were left unsent behold, we are now writing with confidence
and we shall continually write, praying to the holy God that
1
153. To Victor, the Ex-Consul
us of your principles. Now, the fact that you have been con-
cerned about the most blessed Athanasius is the clearest evi-
dence that you are sound in the most important matters. In
return, therefore, for the pleasure derived from your letter
we express our great gratitude to our most honorable son
Euphernius, for
2
whom I, on my part, pray that there may be
every assistance from the Holy One. I urge you also to pray
of a Trainer
1
756. To Evagrius, a Presbyter
1
Evagrius is commonly known as of Antioch, to distinguish
him from
others of the same name, especially Evagrius the historian. The dates
of his birth and death are uncertain, hut he is known to have been
consecrated by Paulinus in 388. It was this act which prolonged the
Meletian schism at Antioch. He lived at least until 392; cf. Letter 138.
This letter was written in the late autumn of 373; cf. Loofs, op. ciL
31 n. 3.
LETTERS 309
2 Meletius of Antioch.
310 SAINT BASIL
is it
easy for us, in the meantime, to travel on account of
the winter. Rather, it is absolutely impossible, not only because
my body is exhausted by the long-continued illness, but also
because the passages of the Armenian mountains become, a
little later, difficult to cross, even for those who are in the full
he will be supplied with letters, and what sort these will be.
For, truly, when I look around me,at all with
I see no one
me. Andpray to be numbered with the seven thousand who
I
157. To Antiochus 1
1
158. To Antiochus
1 For Antiochus, cf. note 1 of preceding letter. This letter was also writ-
ten in 373.
312 SAINT BASIL
you, I am
at least consoling myself for the failure by means
of And we urge you not to cease remembering us in
letters.
1
159. To Eupaterius and His Daughter
1
Eupaterius and his daughter are otherwise unknown. This letter was
written in 573.
2 Cf. Phil. 131.
LETTERS 313
And we pity those who say that the Holy Spirit is a creature
on the ground that by such a statement they have fallen into
the unpardonable sin of blasphemy
against Him. Now, the
fact that a creature is distinct from the
Divinity needs no fur-
ther explanation to those who are even a little familiar with
the Scriptures. For, the creature is
subject, but the Spirit sets
3
free; the creature is in need of life, 'it is the Spirit that gives
4
life'; the creature also needs teaching, the Spirit is the
5
Teacher; the creature is sanctified, the Spirit is the Sancti-
6
fier. Even if you would mean angels, or archangels, or all
the heavenly powers, it is through the Spirit that they receive
their holiness. For, the Spirit of Himself has a natural sanc-
1
760. To Diodorus
question, but even listened calmly, and very nobly and glori-
ously supported thewanton desire. Now, if I had the letter at
hand would have sent it, and you would have been able to
I
defend both yourself and the truth. But, he who showed the
7 Prov. 9.9.
1 For Diodorus, cf. Letter 135 n. 1. This letter was written in 373 or
374.
LETTERS 315
letter took it
away again, and carried it around like some
trophy against us, since we had forbidden the act from the be-
ginning; moreover, he declared that he had the permission in
writing. Therefore, I have now written to you so that we may
attack with twofold force that spurious document and leave
it no power to harm
easily those who read it.
First of all, then a point which is of the utmost importance
in such matters there is the custom among us which we can
bring forward and which has the force of law because of the
fact that the regulations were handed down to us
by holy
men. This custom is as follows: If anyone being overcome
at any time by the vice of impurity falls into an unlawful
union with two sisters, this is neither considered marriage,
nor, in short, are they admitted to the
membership of the
Church before they have separated from each other. Conse-
quently, even if it were possible to say nothing else, the custom
would suffice to safeguard what is right. But, since he who
wrote the letter has attempted by misleading argumentation
to bring such an evil into men's lives, we must not forego the
assistance of reasoning, although in matters which are per-
2 Lev. 18.18.
316 SAINT BASIL
says: Thou shalt not take they wife's sister for a harlot, to
rival her,' so that the law did not forbid to take her except
as a matter of rivalry. Of course, he who is advocate for the
vice will declare that the distinctive trait of sisters is freedom
from envy. Therefore, since the cause is removed for which the
law forbade the cohabitation with both, what will prevent
him from taking the sisters? But, this is not written, we shall
say. Yet, neither was the former point defined. The sense of
the deduction, however, gives permission for taking both sis-
ters. Now, we must free ourselves from the difficulty by turn-
ing back a to matters preceding the legislation.
little
Ct Lev. 18.3.
LETTERS 317
as he will not take the mother of his wife, nor the daughter
of his wife, because he will not take his own mother nor his
own daughter, so neither will he take his wife's sister, be-
cause he will not take his own sister. And, contrariwise, it
10
wives be as they had none/
if And, he reads for me in a
if
311
wrong sense the words, 'Increase and multiply, I laugh at
him for not discerning the times of the legislation. second A
marriage a remedy against fornication, not a means for
is
9 i Cor. 7.3L
10 Cf. 1 Cor. 7.29.
11 Gen. 12$.
12 1 Cor. 7.9.
B Cf. Herodotus 4.154 and
Euripides, Alcestis 309. In antiquity, the un-
kmdness of stepmothers was proverbial.
LETTERS 319
1
161, To Amphilochius, on His Consecration as Bishop
you with the inescapable nets of His grace, when you were
fleeing, as you say, not us, but the summons expected through
us; and He has led you into the midst of Pisidia, so that you
may men captive to the Lord and may, according to His
take
will,draw out from the depths into light those who have been
made captive by the Devil. Therefore, say also yourself the
words uttered by the blessed David: ^Whither shall I go from
3
thy spirit, or whither shall I flee from thy face?' For such
* 4
wonders does our loving Lord work! Asses are lost' in order
that a king may be found for Israel. But, that man, who was
14 1 Thess 4.4-5.
I For Amphilochius, cf. Letter 150 n. 1. This letter was written in 374.
Cf. Loofs, op. ciL 46 n. 5.
2 Cf. Acts 9.15.
3 Ps. 138.7.
4 Cf. 1 Kings 9.3.
320 SAINT BASIL
with her own ornament. Since, however, all those who have
hoped in Christ are one people and those who are Christ's
are now one Church, even though He is called upon from
different regions, the country both rejoices and is gladdened
by the dispensations of the Lord and does not think that one
man has been lost but that through one man whole churches
have been acquired. Only, may the Lord grant that we, when
we are present, may see, and, when absent, may hear of your
progress in the Gospel and of the good order of your churches.
Be a man, therefore, and be strong and go before the people
whom the Most High has entrusted to your right hand. And,
as a skillful pilot, become mightier in resolve than every tem-
thy care upon the Lord,' and He Himself will bear it. Only,
5
letme urge you in all things to guard against this that you
be not borne along with others by wicked customs, but that
1 Another letter to Eusebius, written after Easter of the year 374; cf.
Loofs, op. dt. 46 n. .
322 SAINT BASIL
1
163. To Count Jovinus
image the secrets of the soul. In fact, the words of your letter
aptly represented to us the stability of your character, the
genuineness of your worth, and the purity of your mind in
all respects; for this reason it also afforded us great consola-
tion for your absence. Therefore, do not fail to use every pre-
1 Gaunt Jovinus seems from this letter to have been on intimate terms
with St. Basil; nothing more is known of him. This letter was written
after Easter of 374. Cf. Loofs, op. tit. 46 n. 5.
LETTERS 323
text which falls in your way to write and to grant us the favor
of conversing with you from a distance, since the weakness
of our body now causes us to
despair of a personal meeting.
How 2
great that weakness is Bishop Amphilochius, dearly
beloved of God, will tellyou, for he knows it through being
with us much and is able to describe what he has beheld.
Now, I wish my difficulties to be known for no other reason
you a visit. Yet, for this loss we need not so much a defense
1
164. To Ascholius, Bishop of Thessdonica
The greatness of the joy with which the letter of your Holi-
ness filled us we cannot easily describe, for speech is but a
weak tool for vivid portrayal, but
you yourself ought to infer
it, basing your judgment on the beauty of what you have
written. For, what did your letter not contain? Did it not
contain love for the Lord? Admiration for the martyrs, de-
scribing so clearly the manner of the combat that it brings
their deeds before our very eyes? Honor and affection toward
us? Did it not have whatever qualities one might mention as
1 For this Ascholius, cf. Letter 154. The following letter is also addressed
to him. This letter was written in 374.
324 SAINT BASIL
2 St. Basil regularly calls the Danube by the name of Ister> cf Letter 40.
.
3 St. Basal calls Ascholius the trainer of the martyr Sabas; cf. the title
of Letter 155.
4 A Christian of Cappadocia who was taken prisoner by the Goths in 260,
and who with some of his fellow captives became a martyr, but
later
only after he had sowed the seeds of the faith in the land of his cap-
tivity. Cf. Philost., H.E. 2.5.
LETTERS 325
7
together in the opposite direction, God, being reconciled to
His churches, may lead them back again to the ancient peace.
1
165. To Ascholius, Bishop of Thessalonica
shows, but also because your virtues are the source of pride
to our fatherland. For, like a thriving branch sprung from a
noble root, you have filled the country beyond our frontier
with spiritual fruits. Therefore, our fatherland rightly glories
in its own offspring, and, when you struggled through the con-
tests for the sake of the faith, it extolled God, hearing that
7 I.e., to destruction.
1 Cf. Letters 154 and 155, with notes. According to the Benedictine editors,
this letter is undoubtedly addressed to Soranus, Duke of Scythia, and
not to Ascholius. In Letter 155, St. Basil asks his relative, Julius Soran-
us, to send him the relics of the Gothic martyrs. The present letter is
an answer to Soranus for promptly complying with his request and
sending the relics of St. Sabas. The letter was written in 374.
LETTERS 327
1
166. To Eusebius, Bishop of Samosata
2
Although our most revered brother, Eupraxius, is in every
way dear to us and is among the truest of our friends, he has
seemed dearer and truer because of his affection for you.
Even now he has hastened to your Reverence like a hart
3
(to use the words of David ) which quenches its great and
sake of Christ and his toils for the sake of truth as few of
those who fear God have done. For, you did not exhibit a
virtue untried, nor in the time of fair weather only did you
sail in a straight course and guide the souls of others, but you
displayed a light amid the difficulties of trials, and you be-
came mightier than the persecutors by nobly departing from
the land which bore you.
Others still possess their paternal land; but we, the city
above. Others, perhaps, possess our throne we possess Christ.
;
and water, but I trust that we shall also be led out to a place
of rest. For, God will not abandon us in the end, nor will He
suffer the persecution of sound doctrine, but, according to
the number of our distresses will His consolation gladden us.
For this, then, we trust and pray. But you, I beseech, pray for
our Lowliness and, as often as an opportunity arises, do not
hesitate to bless us through your letters and make us more
cheerful by informing us of your own state of affairs, as
1
167. To Eusebius, Bishop of Samosata
2 I.e., Eusebius.
330 SAINT BASIL
spread over many subjects, but also you yourself did not en-
joy leisure from the affairs of life so as to be wholly devoted
to the spiritual stream pouring forth from the pure heart of
the man. But, may the Lord grant not only that you be a
comfort to him but also that you yourself may not need con-
solation from others. Of this, then, I am convinced as far as
concerns your hearts, judging both from my own experience
made when with you for a short while, and from the exalted
doctrine of the good Teacher, whose companionship for .one
day is sufficient provision for the journey toward salvation.
1
169. Basil to Gregory
he, in turn, led out his chorus, following young men and
dancing around them, and up much sadness among
stirring
the pious, and much laughter among the intemperate
and
more Even this is not enough, although it is of
flippant.
such enormity; but also, when
the parents of the virgins, as
I hear, not being able to endure the loss of their children, and
1
170. To Glycerius
1 On the same subject and of the same date as the preceding letter.
LETTERS 333
177. To Gregory 1
How much joy your letter gave us, we need not write. For,
you can assuredly surmise it from the nature of the news which
you sent. In fact, in your letter you showed us the first fruit
of the Spirit, which is charity. Now, what could be more pre-
cious to us than this in the present state of affairs, when 'be-
cause iniquity has abounded the charity of the many has
2
grown For, nothing is so rare now as a meeting with
cold'?
a spiritual brother, and peaceful conversation, and spiritual
fellowship; since we have found this fellowship in your Per-
fection, we have given sincere thanks to the Lord, asking
that we also may share the perfect happiness that is in you.
For, if
your letters are such, a meeting be? And,
what will
if you thus win me from afar, how estimable will you prove
The fact that we are not sure of our letters being placed
in the hands of your
Charity, but through the wickedness of
those serving as carriers
they may be read first countless by
others, makes us
hesitant about writing, especially now, when
Therefore, I am
affairs everywhere are in such confusion.
174. To a Widow 1
recting what I omitted in the past and at the same time reply-
ing to the message sent by your Nobility.
For, blessed is the soul which night and day reflects upon
no other care than how, on the great day on which all crea-
tures will stand around the Judge giving account of their
1 Her identity is unknown. This letter was written about the year 374.
LETTERS 337
deeds, it also may be able to set forth with light heart the rec-
ord of its actions during life. In fact, if
anyone keeps that
day and hour before his eyes and
always meditates upon his
defense before the tribunal which cannot be
deceived, such
a one will sin either not at all or
very seldom, because sin
is committed by us through absence of the fear of God. And,
to such as have present to their minds a vivid
expectation of
what is impending, the fear associated with it will
give no op-
portunity of falling into ill-advised acts or thoughts.
Accordingly, be mindful of God and have the fear of Him
in your heart, and invite all to a union with in you your pray-
ers. For, great is the assistance of those who are able to move
God. And do not leave off
doing these things. Indeed, while
we are living in this flesh, prayer will be a
goodly help for
us, and, when we are departing hence, it will be sufficient
provision for the future life. Moreover, just as solicitude is
something good, so again despondency, despair, and loss of
the hope of salvation are among the things which are injuri-
ous to the soul. Hope, then, in the goodness of God and await
His support, knowing that, if we turn to Him rightly and
sincerely, not only will He not cast us aside forever, but, while
we are still uttering the words of our prayer, He will say:
'Behold, I am here.
1
1
176, To Amphilochius^ Bishop of Iconium
May the holy God grant that this letter of ours come into
your hands when you are in good health of body, free of all
business, and faring in all things according to your will, in
order that our invitation may not be unavailing. For, we are
inviting you now to visit our city in order that the festival,
2 A short time later, St. Basil did this very thing for Amphilochius of
Iconium, and wrote the treatise De Spiritu Sancto.
$ The Benedictine edition (Vita Basilii xxx) thinks the allusion is to
Atarbius of Neo-Caesarea and some of his presbyters.
4 Cf. St. Basil, De Spiritu Sancto 26.
2 I.e., Damas and Eupsychius. For Eupsychius, cf. Letters 100, 152, and
252.
3 This date seems to be a mistake for the seventh, the feast day of St. Eup-
sychius in the Greek calendar.
4 By mrieme the Benedictine editors understand the memorial church
erected by St. Basil in his, hospital at Caesarea, i. e., the church in the
sense of a memorial. Cf. Letter 94. For the use of mneme in this sense,
Du Cange cites Act. Cone. Chalced. 1.144.
1
Sophronius was a fellow student of St. Basil at Athens, and also a friend
of St. Gregory of Nazianzus. Other letters addressed to this Sophronius
are Letters 76, 96, 177, 180 192, and 272. This letter was written in the
f
year S74.
340 SAINT BASIL
178. To Aburgius1
2 Eusebius of Samosata.
1 Previous letters addressed to Aburgius are Letters 33, 75, and 147. The
date of this letter is the same as that of the preceding.
LETTERS 341
179. To Arinthaeus 1
1
To Otreius of Meletine
1
Nothing i? known about this Eumathius except for this present letter
written in 374.
1 Otreius, one of the leading orthodox prelates of the fourth century, was
at Tyana in 367, and at Constantinople in 381. Meletine, now Malatia,
is in Armenia Minor. This letter was written in 374.
LETTERS 343
As
much as we are grieved when we consider the desolation
2
may be possible, you will not only act rightly in answering us,
but at the same time you will give us
pleasure by not a little
I know
that, even if you do not write to us, the
us is
memory of
nevertheless present in your heart. And I take as an
indi-
cation of this, not the fact that I
myself am
worthy of
any kind-
ly remembrance, but that your soul is rich in its superabun-
dance of charity. However, as far as is
possible for you, make
use of the opportunities which occur to write
to us in order
that we may be of better
courage on learning of your affairs
and may ourselves seize the occasion to inform of ours.
you
For, this isthe method of communication for those who are
so far separated in
body, namely, through letters; and let us
not deprive each other of it in so far as
circumstances may
permit. May the Lord grant us a
personal meeting in order
that we may increase our love, and abound in our
may grati-
tude to the Master because of the received from
greater gifts
Him.
1 Thcodotus was the orthodox
Bishop of Berrhoea in Syria under Valens*
nothing more is known about him. This letter was written in 374.
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